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illustrent  la  mithode. 


1 

2 

3 

1 

2 

3 

4 

5 

6 

li 
If 


V 


n 


i 


t 

ir    I 
I 

H 
I 

i 

i 


TABLE  OF  OOlSrTENTS. 


'If? 


1*1 


Preface 315 

I.  The  Indian  tribes  of  the  North  Pacific  Coatit 317 

The  ludiiin  tribes  of  the  North  I'uctUt  ('oast  form  one  ethnographical 
group,  1).  317;  (•eogruphiciil  character  of  the  country,  i».  317;  Food, 
induHtries,  habitations,  p.  318;  Languages,  p.  320 ;  PhyHical  charac- 
teristics, p.  321 ;  Social  org-.ni/ation,  p.  322;  The  nieanings  of  masks 
and  carvings,  p.  324. 

I      II.  The  ""fi»l  ftrgaiiiifiitiirn  of  the  K wakiutl 328 

Tribes  and  clans  of  the  Kwakiutl,  p.  328 ;  Development  of  the  present       ' 
system  of  tribes  and  clans,  p.  332;  Mixture  of  i)aterniil  and  maternal 
characteristics  in   the  social  organisation  of  the  tribes;    Develop- 
ment, J).  331;   Crests  an<l  privileges  of   clans,  p.  336;   Trailitions 
explaining  the  acquisition  of  the  crest,  ]>.  336;  The  nobility,  j).  338. 

III.  Thepotlatch 311 

Hates  of  interest,  p.  341;  liuilding  up  of  fortunes,  p.  34 1 ;  Hpiial  rank 
increased  by  distribution  of  property,  p.  342;  l{ivalr>  of  individuals 
and  clans,  p.  343;  The  use  of  copper  i^'utes.  p.  3U;  Destruction  «)f 
pvoperty.  i>.  8.">3;  I'otlatch  masks  and  songs,  p  Soi). 

IV,  Marriage 3r>8 

Marriage  a  purchiise  conducted  on  the  same  ]irincipler>  as  the  pnrcha.se 
of  a  co|)]icr,  ]).  3ri8 ;  Description  of  a  marriage  of  the  Manuileleijala, 
jt.  359;  Marriage  of  tlie  Koskimo,  p.  362;  Marriage  of  the  L'u'sfi'eiirtx, 
1>.  3()l ;  Return  of  purchase  money  by  the  fatlier-iu-la\v,  j).  365. 
V.  The  clan  legends 366 

Description  of  tlio  house,  p.  366;  .Spirits  appearing  to  the  ancestors  of 
the  clans,  p.  371 ;  The  si'siui,,  p.  371 ;  The  Ts'o'uoi|oa,  p.  372 ;  Q'6'mo(|oa, 
p.  374;  Explanations  of  carvings,  p.  375;  hegeud  of  tlie  NunEuia- 
sK(iiVlis,  p.  iiSl;  <  )'maxt'!i'lai.e  legend,  ]>.  382;  Tiie  deities  meeting 
the  ancestors,  p.  389;  Figures  of  B)>oakers,  p.  3!tO;  l)ish<!S,  i).  390; 
Not  all  carvings  represent  the  totem,  p.  392;  Drums,  ]>.  .393. 
VI.  The  spirits  presiding  over  the  religious  ceremonial  and  tlieir  gifts 393 

Spirits   which    are  still   in   contact  with  the  Indiiins,  i».  393;   They  ' 

are  also  hereditary.  )>.  393;  The  legeiul  of  ISuxbakurilauuXsi'wae 
and  N'o'ai[ana,  j).  396;  |{.ixl)aiiurilanuXsi  war  iind  the  ancestor  of 
the  Oi'alitx,  p.  401;  liaxbakuiUanuXsi  wae  and  the  ancestor  of  the 
T'Kua  xtax,  p.  403;  Haxbakui'ilanuXsi'wae  and  the  ancestor  of  the 
Ninikish,  p.  405;  The  ho'Xhok",  p.  406;  The  ghost  dance,  p.  408;  The 
sunrise  dance,  p.  410;  MiVtKm,  p.  411;  Meiui,  p.  413;  Initiations  as 
parts  of  clan  legends,  p.  414. 
VII.  The  organization  of  the  tribe  during  tlu)  season  of  the  jvinter  ceremonial .       418 

Suspension  of  clans  in  winter,  p.41!!(;  The  societies,  p?  119;  The  ac(|ui- 
aition  of  membership  in  a  society  by  nuirriage,  p.  421 ;  The  ac<iuisition 
of  membership  by  war,  p.  42  ;  The  Hi  Ixula  war,  p.  427. 

313 

/ 


314 


CONTENTS. 


VJII.  Tko  (luiices  aixl  moii^n  of  tlut  winti-r  i'cr<;iiiuiiiiil 431 

Tlio  olijoct  of  tlm  wintt'C  ((TtMiKinial,  p.  IIM  ;  Soiihh  .iikI  (IniicuH,  p.  IH2; 
MistaktiH  of  (laiii'urH,  )i.  V.i'A;  I'ltraphernaliii  of  'lio  dancers,  p.  11(5; 
ArraiigeiiKMit  <  f  N<-atH  in  the  lionHv.  p.  llHi;  Tb»  ha  niatH'ii  ami  hiH 
Hongs,  p.  i;t7;  K'i'nqalai.ahi  HongH,  p.  HU);  (j'ri  niinri<|it,  p.  i(>,'<;  lla'nm- 
banitrtKH,  p.  4)S:t;  Nii'iitHistahu,,  p.  KMS;  (iri/xly  hear,  p.  UMi;  N'ui.niai., 
]).  Iti8;  Na'na<|unulii,,  p.  171 ;  Ila'niaa,  p.  ITlt;  Salmon,  |i.  171;  Salmon 
weir,  p.  475;  Wa-sp  <lance,  p.  47(5 ;  'I'hnmlerbinl  daneu,  p.  t7t);  Kaglu 
(lanee,  p.47(i;  Wolf  tlanccH,  p.  177;  TH'o'notioa  danee.  ji.  I7!(;  la'k-ini 
dance,  p.  180;  SrHiiii,  dance,  p.  482;  ('hioftainesH<lance,  p.  182;  (iho.st 
dance,  ]>.  482;  Ma'ti'.ni,  p.  483;  Na'xuak'uiiKmi.  and  Meii.a,  p.  484 ; 
Ma'nuu|'a,  p.  485;  T'o'X'nU,  jt.  487;  A'nilala,  p.  194;  llawi  nalar,,  p. 
4J»5;  Xoa'<xoe,p.4!t7;  llai'alikimi,,  p.4y7;  Wa  tauKui.  p.4y8;  Order 
of  dances,  p.  I!t8. 
IX.  The  \vint«!r  ceremonial  of  the  KwakintI ,500 

I.  The  LaxsA,  p.  500;  X<itieo  of  the  festival,  ji.  501;  The  lirst  assemhly, 
p.  501;  The,  transfer  of  memhership  to  the  son-in-law,  p.  518;  The 
kik'i  Inala.  ]).  522;  Tliei>nri(ication,  ]>.  532.  II.  The  Wi'xsA  or  Kne  x- 
alak".  p.  .540. 

X.  The  winter  ceremonial  at  Fort  Knpert.  18<X>-!I6 544 

XI.  t'eremonial8  of  other  tribes  of  KwakintI  lineajre (>()6 

1.  The  Koskimo,  p.  (506.     2.  The  l.a'i.asiqoala.  p.  (511.     ;{.  The  T'Kna'xtax 
and  Ts'a  watKeiiox,  p.  (iK). 
XII.  The  i.aolaxa (i21 

Preliminaries  to  the  i.aoiaxR,  p.  (521;  The  cen-monial,  ]>.  (521;  Songs 

and  ma.'^'''  P-  <'=">• 

\]II    The  roliirioiis  cc "'"'""" ''*'*'  "*'  '•'■''O''  irihes  of  the  North  I'acifu;  Coast (532 

I.  Ihe  Nootka,  T»-  ":'-•  '2.  Tl.c  1^'.''"  '  i  '^ '"•'».  3.  The  Mi  Ixnia,  p. 
(5»(>.     I.  The  Tsimshian.  Nisqa',  llaioa,  ai..    -»ingit,  p.  (551. 

XIV.  The  growth  of  the  secret  societies 660 

Appendix.— Songs  and  texts 665 


■ 

Ml 
ill 


^' 


r  ' 


{  fl 


r\' 


THH  SOCIAL  ()K(;ANIZATI()X  AM)  THH  Sl-CRKT  SOCIliTlIiS  OF 

THli  KWAKIiril  INDIANS. 


Hy  Franz  Hoas. 


vi: 


PREFACE. 

Tho  following  piiper  describes  and  illustnites  tlit'  coUoctions  of  tlio 
U.  S.  National  Miisoum  ruferiing  to  the  social  organization  and  secret 
societies  of  the  Indians  of  tluj  coajit^f -JBritisb-Coltwubia.  It  is  based 
on  studies  made  by  the  anthor  during  a  series  of  years.  The  great  body 
of  facts  presented  here  were  observed  and  recorded  l)y  Mr.  (leorge 
Hunt,  of  Fort  Kupejt^  liritiah  Columbia,  who  takes  deej)  interest  in 
everything  i)ertaining  to  the  ethnology  of  the  Kwakiutl  Indians  and  to 
whom  I  am  under  great  obligations.  I  am  indebted  to  him  also  forexpla- 
ii.itions  of  ceremonials  witnessed  by  myself,  but  the  purport  of  which 
"  ;••<  dillicultto  understand,  and  for  Huding  the  Indians  who  were  able  to 
^i    •  e.\i)lanations  on  certain  i>oints. 

My  thanks  are  diu^  to  Mr.  ('.  ().  Hastings,  of  Victoria.  British 
Colombia,  Avho  took  a  series  of  ])hotographs.  reproductions  of  which 
will  tie  found  in  this  report.  A  series  of  phonographic  records  of 
songs  I. ('longing  to  the  cerenuuiials  were  transcribed  by  Mr.  .T<)hn  C. 
Fillnioii  and  myself.  I  also  had  opjjortunity  to  verify  many  of  the 
phonogiiijildc  records  )>y  letting  the  Imlians  repeat  the  songs  two  years 
after  the  vccnrds  had  l>een  taken. 

1  have  iilMtto  thank  Prof.  A.  Hastian,  director  of  the  Royal  Kthno- 
graphicai  Museum  at  Uerlin,  .Sir  .Vngustiis  W.  Franks,  keeper  of  the 
ethnogrii.phical  dej)artment  of  the  IJritish  Museum,  Mr.  I'ran/  Ileger, 
(lirector  of  the  ethnographical  department  of  the  lmi)erial  I'oyal 
Museum  of  Natural  History  at  N'ienna,  and  Prof.  F.  W.  Putnam, 
curator  of  the  de))artment  of  anthropology  of  tiu'  American  Museum 
of  Natural  History  at  New  York,  for  permission  to  use  spe<!imens  con- 
tained ill  the  collections  of  these  museums  for  illustrating  tiie  jiresent 
report. 

315 


mm 


A 


316 


REPORT   OP   NATIONAL   MUfiT^UM,  1895. 


a,  e,  I,  <),  U, 


1,  u,  u, 


The  following;  alphabet  has  been  iisud  in  transcribing  Indian  words 
and  nainoH: 

have  their  eontiucntal  8oundM  (short). 

h)n{;  vowels, 

not  articulated,  but  indicated  by  position  of  the  mouth. 

obscure  e,  as  in  Howcr. 

in  (rennan  lliir. 

aw  in  law. 

o  in  (r(^rniun  roll. 

c  in  bell. 

i  ill  hill. 

separates  vowels  which  do  not  form  diphthongs. 

i  ill  island. 

ow  in  how. 

as  in  K]iglish. 

jwsterior,  i)alatal  I;  the  tip  of  the  tongue  touches  the 
alveoli  of  the  lower  Jaw,  tin;  ba<'k  of  the  tongue  is 
pressed  against  the  hard  palate,  scuiant. 

the  same,  short  and  exploded  (surd).  ^ 

velar  k. 

velar  g. 

English  k. 

palati/ed  k,  almost  ky. 

paiati/ed  g,  alnu)st  gy. 

ch  in  German  liach. 

X  pronounced  at  posterior  luuder  of  hard  palate,  between 
X  and  X' . 
X'  ])a1atal  ch  in  German /c/(.  ' 

a  as  in  English. 

c  English  sh. 

* '     )  a-s  '"  English,  but  surd  and  sonant  are  difldcult  to  dii- 

"' }'  (  tinguish. 

g,  k; 

h  as  in  English, 

y  as  in  year, 

w  % 

m  >  as  in  English, 

n  ) 

'  a  pause;  when  following  a  consonant  combined  with  in- 

crease of  stress  of  articulation. 
'  accent. 

The  texts  of  Indian  songs,  plirases,  and  legends  do  not  lay  any  claim 
to  philological  jiccuracy.  They  are  merely  inserted  here  as  authen- 
ticating the  trauslations  and  the  material  presented  in  this  paper.  It 
may  be  that  a  further  study  of  the  songs  will  modify  the  transla- 
tions in  many  respects.    The  obscurity  of  the  songs  is  often  very  great, 


a,  e 

II 

K 

d 
A 
6 
d 
t 

ai 
ail 
1 
1 


a 
.i 

k 
k- 

g* 

X 

X 


iv 


Report  of  U.  S   National  Museum,  1895      Boa> 


Plate  18. 


Statue  of  Chief  Selling  a  Copper. 

From  A.  Uiistiuii.  "  Xdrthwcst  Coast  of  America." 
OriKinal  in  Royal  EthnoKrapl.i.-al  Miisfiim,  Beilin.    (  ollected  by  A.  Jaoobsen. 


Rfport  of  U   S  Nitional  Muieum.  1895- &)(• 


Plate  19. 


Statue  of  Chief  breaking  a  Copper. 

Kroni  A.  Bastian,  "Northwest  t'oo-st  of  AiiuTiua." 
Original  in  Koyal  KthnoKrHpliieal  Jtii.seuin.  Kerlin.    CoUeoli'd  by  A.  Jaoobsen. 


I"' 


Rop'Vt '>f  U    S   NtlMina,  Muwutr.,  I  tf '4S       Bm.i, 


Plate  20. 


Carved  Dishes  used  by  the  Fort  Rupert  Indians. 
IV  A  1116,  1R18.  isas.  l.Mlt,  l.Vje.  431).  nnii  .V.l.  R.iyiil  KthiioKriiplilfnl  Miis«uiii,  Rfrll.i. 


I « 


*  1 


i— 


^'  i 


i 


I 


EXPLANATION    OF    PLATE    2" 


U 


^'^K.  1. 
Fijr.  2. 
Tig.  3. 

Fig.  4. 
Fig.  5. 


Carved  Dishes  of  the  Fort  Rupert  Indians. 


Kepreskntatiox  ok  the  Sea  Otter. 

(IV  A  1520,  Itoyal  Ktlinographical  JIiiBLM.in,  IJerlin  ) 
IfEPKKSKNTATION   OF   THE   CUANE. 

(IV  A  1523,  Royal  Kthnographical  Museum.  Herliii.) 

(IV  A  1525,  Koyal  Kthnosraphical  Muse.itn,  Iterli.i.) 
KkI'UESENTATION   (.1-   THE    BeaU. 

(IV  A  1527,  Koyal  Ktlinographical  Museum,  Berlin.) 
Keprkseniatiox  of  a  Max. 

(IV  A  1528,  Itoyal  Etlmograplii.al  Museum,  Uerlin.) 


'I    ) 


"».^'3 


L.  T^l 


THE   KWAKIUTL   INDIANS. 


317 


and  my  knowledjje  of  the  language  is  not  sufficient  to  overcome  the 
difficulties  of  an  adequate  translation. 

I.  The  Indian  Tribes  of  the  North  Pa(!ific  Coast. 

The  Pacific,  Coast  of  America  between  Juan  de  Fuca  Strait  and 
Yakutat  Bay  is  inhabited  by  a  great  many  Indian  tribes  distinct  in 
physical  characteristics  and  distinct  in  languages,  but  one  in  culture. 
Their  arts  and  industries,  their  customs  and  beliefs,  differ  so  much 
from  those  of  all  other  Indians  that  they  form  one  of  the  best  defined 
cultural  groups  of  our  continent. 

While  a  hasty  glance  at  these  people  and  a  comparison  with  other 
tribes  emphasize  the  uniformity  of  their  culture,  a  closer  investigation 
reveals  many  peculiarities  of  individual  tribes  which  prove  that  their 
culture  has  developed  slowly  and  from  a  number  of  distinct  centers, 
each  ])eople  adding  something  to  the  culture  which  we  observe  at  the 
present  day. 

The  region  inhabited  by  these  people  is  a  mountainous  (ioast  inter- 
sected by  innumerabh!  sounds  and  fiords  and  studded  with  islands, 
large  and  small.  Thus  iutercourse  along  the  coast  by  means  of  canoes 
is  very  easy,  while  access  to  the  inland  is  difficult  on  account  of  the 
rugged  hills  aiul  the  density  of  the  woods.  A  few  fiords  <!ut  deep  into 
the  inainlaml,  and  the  valleys  which  open  into  them  give  access  to  the 
heart  of  the  high  ranges  which  separate  the  coast  from  the  highlands 
of  the  interior,  forming  an  effectual  barrier  between  the  people  of  the 
interior  and  those  of  the  coast.  These  fiords  and  their  rivers  and  val- 
leys otter  comparatively  easy  access  to  the  coast,  and  along  these  lines 
interchange  of  <'ulture  has  taken  place.  Extending  our  view  a  little 
beyond  the  territory  defined  above,  the  passes  along  which  the  streams 
of  culture  flowed  most  easily  were  Columbia  River  in  the  south  and 
the  pass  leading  along  Salmon  and  IJella  Coola  rivers  to  Dean  Inlet 
and  Beiitinck  Arm.  Of  less  importance  are  Chihrat  Pass,  Stikiue 
River,  Nass  and  Skeena  rivers,  and  Fraser  River.  Thus  it  will  be  seen 
that  there  are  only  two  important  and  foui'  less  important  passes,  over 
which  the  people  o*^"  the  coast  came  into  contaiit  with  those  of  the 
interior.  Thus  they  have  occupied  a  rather  isolated  position  and  have 
been  able  to  <levelop  a  peculiar  culture  without  suffering  important 
invasions  from  other  parts  of  America. 

As  the  precipitation  all  along  the  coast  is  very  great,  its  lower  parts 
are  covered  with  dense  forests  which  furnish  wood  for  building  houses, 
canoes,  implements,  and  utensils.  Among  them  the  red  cedar  {Thuya 
(jigantm)  is  the  most  prominent,  as  it  furii.,sl»Gs  the  natives  with  mate- 
rial for  most  manufactures.  Its  wood  serves  for  building  and  carving; 
its  bark  is  used  for  making  clothing  and  ropes.  The  yellow  cedar,  pine, 
fir.  hemlock,  spruce,  yew  tree,  maple,  alder,  are  also  of  importance  to 
the  Indians.    The  woods  abound  with  numerous  kinds  of  berries,  which 


318 


REPORT    OF    NATIONAL    MUSEUM,  1895. 


Il  I 


are  eagerly  aouglit  for.  The  kelp  anil  seaweeds  whi«!h  grow  abniidaiitly 
all  along  the  shore  are  also  utilized. 

In  the  woods  tiie  deer,  the  elk,  the  black  and  grizzly  hear,  the  wolf, 
and  many  other  animals  are  found.  The  mountain  goat  lives  on  the 
higher  ranges  of  the  mainland.  The  beaver,  tlie  otter,  nnirten,  mink, 
and  fur  seal  furnish  valuable  skins,  which  were  formerly  used  for  blan- 
kets.   The  Indians  keei>  in  their  villages  dogs  which  assist  the  hunters. 

The  staple  food  of  the  Indians  is,  however,  furnished  by  the  sea. 
Seals,  sea  lions,  and  whales  are  found  in  considerable  numbers;  but  the 
p«'ople  depend  almost  entirely  upon  various  si)ecies  of  salmon,  the  hali- 
but, and  the  or.lachon  or  candletish  {ThalcivhthifH  pacijivux,  (lirard), 
which  are  caught  in  enormous  quantities.  Various  specimens  of  cod  and 
other  sea  fish  also  furnish  food.  Herrings  visit  the  coast  early  iu  spring. 
In  short,  there  is  such  an  abundance  of  animal  life  in  the  sea  that  the 
Indians  live  almost  solely  upon  it.  Besides  fish,  they  gather  various 
kinds  of  shelltish,  sea  urchins,  and  cuttlefish. 

The  people  are,  therefore,  essentially  fishermen,  all  other  pursuits 
being  of  secondary  importance.  Whales  are  pursued  only  l)y  the  tribes 
of  the  west  coast  of  Vancouver  Island.  Other  tribes  are  satisfied  with 
the  dead  <!arcasses  of  whales  which  drift  ashore.  Sea  lions  and  seals 
are  harpooned,  the  barbed  har])oon  point  being  either  attached  to  a. 
bladder  or  tied  to  the  stern  of  the  canoe.  The  harpoon  lines  are  made 
of  cedar  bark  and  sinews.  The  meat  of  these  sea  animals  is  eaten, 
while  their  intestines  are  used  for  the  manufacture  of  bowstrings  and 
bags.  Codfl.  "i  and  halibut  are  caught  by  means  of  hooks.  These  are 
attached  to  fish  lines  made  of  kelp.  The  hook  is  provided  with  a 
sinker,  while  the  upper  part  is  kept  afioat  by  a  bladder  or  a  wooden 
buoy.  Cuttlefish  are  used  for  bait.  The  fish  are  either  roasted  over  or 
near  the  fire  or  boiled  in  wooden  kettles  by  means  of  red-hot  stones. 
Those  intended  for  use  in  winter  are  split  in  strips  and  dried  in  the  sun 
or  over  the  fire.  Salmon  are  (uiught  in  weirs  and  fish  traps  when  ascend- 
ing the  rivers,  or  by  means  of  nets  dragged  between  two  canoes.  Later 
in  the  season  salmon  are  harpooned.  For  fishing  in  deeper  water,  a 
very  long  double-pointed  harjioon  is  used.  Herring  and  oulachon  are 
caught  by  means  of  a  long  rake.  The  oulachon  are  tried  in  canoes  or 
kettles  filled  with  water,  which  is  heated  by  means  of  red  hot  stones. 
The  oil  is  kept  iu  bottles  made  of  dried  kelp.  In  winter,  dried  halibut 
and  salmon  dipped  in  oil  is  one  of  the  principal  dishes  of  the  tribes  living 
on  the  outer  coast.  Clams  and  mussels  are  collected  by  the  women; 
they  are  eaten  fresh,  or  strung  on  sticks  or  strips  of  cedar  bark  and 
dried  for  winter  use.  Cuttlefish  are  caught  by  means  of  long  sticks; 
sea  eggs  are  obtained  by  means  of  n)und  bag  nets.  Fish  roe,  particu- 
larly that  of  herring,  is  collected  in  great  <iuantities,  dried,  and  eaten 
with  oil. 

Sea  grass,  berries,  and  roots  are  gathered  by  the  women.  The  sea 
grass  is  cut,  formed  into  scjuaie  (rakes,  and  dried  for  winter  use.  The 
same  is  done  with  several  kinds  of  berries,  which  when  used  are  dis- 
solved iu  wat«r  and  oaten  mixed  with  fish  oil,    Crab-apples  are  boiled 


THE   KWAKIUTL    INDIANS. 


319 


ntid  kept  in  their  .juice  until  late  in  the  winter.  They  are  also  eaten 
with  fish  oil.  The  food  is  kept  in  large  boxes  which  are  bent  of  cedar 
wood,  the  bottom  being  sewed  to  the  sides. 

In  winter,  deer  are  hunted.  Formerly  bows  and  arrows  were  used  in 
their  pursuit,  but  these  have  now  been  replaced  by  guns.  The  bow 
was  made  of  yew  wood  or  of  maple.  The  arrows  had  stone,  bone,  and 
(iopper  points,  Uows  and  arrows  were  carried  in  wooden  cpii vers.  Deer 
are  also  (-aptured  by  being  driven  into  large  nets  made  of  cedar  bark, 
deer  sinews,  or  nettles.  Elks  are  hunted  in  the  same  way.  For  smaller 
aninmls  tiaps  are  used.  Deer  and  bears  are  also  caught  in  large  traps. 
Birds  were  shot  with  arrows  provided  with  a  thick  blunt  i)oint.  Beer- 
skins  are  worked  into  leather  and  used  for  various  purposes,  principally 
for  ropes  and  formerly  for  clothing. 

The  natives  of  this  region  go  barelegged.  The  i)rincipal  i)art  of 
their  clothing  is  the  blanket,  and  this  was  made  of  tanned  skins  or 
woven  of  mountain-goat  wool,  dog's  hair,  feathers,  or  a  mixtuie  of 
both.  The  thread  is  spun  on  the  bare  leg  and  by  means  of  a  spindle. 
An»>ther  kind  of  blanket  is  made  of  soft  cedar  bark,  the  warp  being 
tied  across  the  weft.  These  blankets  are  trimmed  with  fur.  At  the 
present  time  woolen  blankets  «ii'e  most  extensively  used.  At  festive 
oc(!asions  "button  blankets"  are  worn.  Most  of  these  are  light  blue 
blankets  with  a  red  border  set  with  niother-of-i)earl  buttons.  Many 
are  also  adorned  with  the  crest  of  the  owner,  which  is  <Hit  out  in  red 
cloth  and  sewed  on  to  the  blanket.  Men  wear  a  shirt  under  the  blanket, 
while  women  wear  a  pettiitoat  in  addition.  Before  tiie  introduction  of 
woolen  blankets,  women  used  to  wear  an  apron  made  of  cedar  bark  and 
a  belt  made  of  the  same  material.  When  canoeing  or  working  on  the 
beach,  the  womep  wear  large  water-tight  hats  made  of  basketry.  In 
rainy  weather  a  water-tight  cape  or  poncho  made  of  cedar  bark,  is 
used. 

The  women  dress  their  hair  in  two  plaits,  while  tlie  men  wear  it  (!om- 
paratively  short.  The  latter  keep  it  back  I'rom  the  face  by  means  of  a 
strap  of  fur  or  cloth  tied  around  the  head.  Ear  and  nose  ornaments 
are  iised  extensively.  They  are  made  of  bone  and  of  abalone  shell. 
The  s\  ^>^neu  of  the  most  nortliern  tribes  (from  about  Skeena  River  north- 
ward) wear  labrets. 

A  great  variety  of  baskets  are  used — large  wi(!ker  baskets  for  (!arry- 
ing  fish  and  clams,  cedar-bark  baskets  for  purposes  of  storage.  Mats 
made  of  cedar  bark,  and  in  the  south  such  made  of  rushes,  are  used  for 
bedding,  packing,  seats,  dishes,  covers  of  boxes,  and  similar  purposes. 

In  olden  times  work  in  wood  was  done  by  means  of  stone  and  bone 
implements.  Trees  were  felled  with  stone  axes  and  split  by  means  of 
wooden  or  bone  wedges,  lioards  were  split  out  of  cedar  trees  by  means 
of  these  wedges.  After  the  rough  cutting  was  tinislied,  the  surface  of 
the  wood  was  planed  with  adzes,  a  considerable  nund)er  of  which  were 
nmde  of  jade  and  serpentine  bowlders,  which  materials  are  found  in 
several  rivers.    Carvings  were  executed  with  stone  and  shell  knives. 


320 


REPORT    OF    NATIONAL    MUSEUM,   1895. 


Stono  mortars  and  pestlos  were  used  for  iiiashiiig  berru's.  Paint  pots 
of  Htoiie,  brushes,  aud  stencils  inadtt  (if  codar  bark  formed  tlu^  outfit  of 
the  Indian  paintor.     Pipes  were  made  of  shite,  of  bone,  or  of  wood. 

Canoes  are  ma4le  of  cedar  wood.    Tiie  types  of  canoes  vary  some 
what  amonjT  the  different  tribes  of  tlu»-  coast,  depending  also  larjjely 
upon  whether  the  canoe  is  to  be  used  for  hunting,  traveling,  or  lishing. 
The  canoe  is  propelled  and  steered  by  means  of  paddles. 

The  houses  are  made  of  wood  and  attain  consiilerable  dimensions. 
The  details  of  construction  vary  considerably  among  the  various  tribes, 
but  the  general  appearance  is  much  alike  from  ('oniox  to  Alaska,  while 
farther  south  the  s<piare  northern  h«mse  gives  way  to  the  long  house  of 
the  Coast  Salish.  A  detailed  description  of  the  house  will  be  given 
later  on. 

The  tribes  comiirising  the  North  Pacilic  group  speak  a  great  many 
(litt'erent  langu.ages.  From  north  to  south  we  find  the  following  lin- 
guistic families,  which  are  subdivided  in  numerous  dialects,  as  follows: 

I.  Tlingit,  inhabitating  s<mtheru  Alaska. 

II.  Ilaida,  inhabiting  (^neen  Charlotte  Islands  and  part  of  Prince 
of  Wales  Archipelago. 

III.  Tsimshian,  inhabiting  Nass  and  Skeciia  rivers  and  the  adjacent 

islands. 

1.  Nisqa',  on  Nass  River. 

2.  (iyitkca'n,  on  upper  Skeena  River. 

3.  Ts'E'mcian.on  lower  Skeeiui  River  and  the  adjacent  islands. 

IV.  Wakashan,  inhabiting  the  coast  from  Cardiner  Chann»l  to  Cape 

Mndge,  the  region  around  Dean  Inlet  e.\cei)ted;  V^ancouver 
Island,  except  its  southeastern  part,  from  Comox  to  Sooke 
Inlet;  and  Cape  Flattery. 


.  Kwakiutl  group. 
\/  1.  Xa-isla, 


on  Gardiner  and  Douglass  channels. 

2.  Hc'iltsuii,  from  Gardiner  Channel  to  Rivers  Inlet. 

3.  Kwakiutl,  from  Rivers  Inlet  to  Cape  Mudge. 

B.  Nootka  gioui),  inhabiting  the  west  coast  of  Vancouver  Island 
aiul  Cape  Flattery. 
V.  Salishan,  inhabiting  the  coast  of  the  mainland  and  the  eastern 
l)art  of  Vancouver  Island  south  of  Cape  Mmlge,  the  southern 
part  of  the  interior  as  far  east  as  tbe  Selkirk  Range,  and  the 
northern  parts  of  Washington,  Idaho,  and  Montana;  also  the 
region  of  Dean  Inlet. 
A.  The  Coast  Salish. 

1.  Bi'lxula,  on  Dean  Inlet  and  Bentinck  Arm. 

2.  yaLo'ltx,  at  Comox  and  Toba  Inlet,  formerly  north  of 

Cape  Mudj,o. 

3.  PE'uLatc,  at  Comox. 

4.  Si'ciaL,  on  Jervis  Inlet. 

5.  Sqxo'mic,  on  Howe  Sound  and  Burrard  Inlet. 

6.  Qau'etcin,  on  Cowichan  River  aud  lower  Fraser  River. 


THE   KWAKIUTL    INDIANS. 


821 


.  Paint  pots 
il  tluMmtHtof 
ir  of  wood. 
Bs  vary  some- 
f  also  larjfely 
:ig,  or  iishin4>. 

B  (liineiisions. 
/^arioiiH  tribes, 
Alaska,  while 
long  house  of 
will  be  given 

a  great  many 
following  Un- 
its, as  follows: 

)art  of  I'rince 
I  the  adjacent 


j  aeon  t  islands, 
anncl  to  Cape 
d;  V'aneouver 
luox  to  Sooke 


els. 

rs  Iidet. 

icouvcr  Island 

id  the  eastern 
s,  the  southern 
{ange,  and  the 
tana;  also  the 


m. 

nerly  north  of 


nlet. 

•  Fraser  Eiver. 


7.  Lku'BgEn,  on  the  southeastern  part  of  Vancouver  Island. 

This  dialect  is  nearly  identical  with  the  S'iVniic, 
SEmiiVmo,  XLu'nii,  and  LaMani,  the  last  of  which  is 
spoken  south  of  Fuca  Strait,  while  the  others  are 
spoken  east  of  the  <}ulf  of  (ieorgia. 

8.  Ns4(oa'li  and  affiliated  dialects  of  I'nget  Sound. 

9.  Twa'nuX,  at  Union  City,  Tuget  Sound. 

10.  Sqau'elitsk,  on  Cowlitz  River. 

11.  SiVtsEpc,  on  Chehalis  River. 

12.  Tsx«i'lis,  on  Greys  Harbor. 

13.  KwI'naiuL,  north  of  Greys  Harbor. 

14.  T'ile'mukc,  south  of  the  mouth  of  Columbia  River. 
B.  Salishan  languages  of  the  interior. 

1.  NLak'iVpamuX,  on  the  canyon  of  Fraser  Itiver  and  the 

lower  course  of  Thompson  liiver. 

2.  SLa'LiumX,  on  Douglas  and  Lillooet  lakes. 

3.  SExua'pamuX,  from  Ashcroft  to  the  northern  extremity 

of  Okanagan  Lake,  the  Big  liend  of  the  Columbia, 
and  Quesnelle. 

4.  Okina'qiMi,  with  the  closely  related  Kalispclm,  Spokane, 

Flathead  s. 
VI.  Chemakum,  south  of  ('ape  Fl.attery  and  near  Port  Townseud. 
VII.  Chinook,  on  Columbia  River. 

Among  these  languages,  Tlingit  Jindllaidaon  the  one  hand,  Kwakiutl, 
Salishan,  and  Chemakum  on  the  other,  show  certain  similarities  in  form 
which  induce  me  to  consider  these  groups  as  more  closely  related  among 
themselves  th.an  to  the  other  languages. 

The  physical  characteristics  of  the  Indians  of  this  region  show  also 
that  they  are  by  no  means  a  homogeneous  people.  So  far  as  we  know 
now,  we  may  distinguish  four  types  on  the  coast  of  British  Columbia: 
The  northern  type,  embracing  theNis<ia'  and  Tsimshian;  the  Ivwakiutl 
tyi)e;  that  of  Harrison  Lake;  and  the  Salish  of  the  interior,  as  rep- 
resented by  the  Okaimgan,  Flathead,  and  Shuswap.  The  following 
measurements  show  the  differences  of  types: 


Staturo , 

Index  of  luiight,  Hitting 

L«Miiy;th  (if  lieail , 

Breailth  of  head 

Height  of  face 

Breadth  of  face 

Height  of  nose 

BrcaUtli  of  nose 

Length-bread tli  index 

Facial  index 

Nasal  index 

NAT  MUS  95 21 


Northern 
type. 

Kwakiutl. 

Harrison 
Lake. 

Salish  of 
the  interior. 

VI  tn . 

mm. 

m  in . 

mm. 

),070 

1,614 

1.580 

1,079 

53.7 

54.9 

53.1 

52.9 

195.5 

(106) 

183 

191.8 

iei.5 

(161) 

164.5 

160.7 

120.5 

129.1 

115.5 

123 

156.5 

150.4 

151.5 

149.2 

.W.  8 

55.7 

52.8 

55.6 

40.1 

39.  3 

37.5 

40.8 

83.5 

83.8 

88.  R 

83.4 

77 

86.7 

76.2 

83.6 

79.5 

71.6 

72 

74 

322 


REPORT   OF    NATIONAL    MUSEUM,  1895. 


The  types  exinesse<T  by  those  flgun'S  may  he  described  as  follows: 
The  northern  Indians  ure  of  medium  stature.  Their  arms  are  relatively 
lonp,  their  bodies  sliort.  The  head  is  very  large,  particularly  its  trans- 
versal diameter.  The  same  may  be  said  of  the  face,  tiie  breadth  of 
which  is  enormous,  as  it  ex(^eeds  the  average  broadth  of  face  of  the 
North  American  Indian  by  0  mm.  The  height  of  the  face  is  moderate; 
therefore  its  form  appears  decidedly  low.  The  nose  is  very  low  as 
com]>ared  to  the  height  of  the  face,  and  at  the  same  time  broad.  Its 
elevation  over  the  face  is  also  very  slight  only.  The  bridge  is  generally 
concave,  and  very  Hat  between  the  eyes. 

The  Kwakiutl  are  somewhat  shorter,  the  trunks  of  their  bodies  are 
relatively  longer,  their  arms  and  legs  shorter  than  those  of  tiie  tirst 
group.  The  dimensions  of  the  head  are  very  nearly  the  sann^,  but  the 
face  shows  a  remarkably  different  type,  whi<h  distinguishes  it  funda- 
mentally from  tlu',  faces  of  all  the  other  gnmps.  Tlie  breadtii  of  the 
face  exceeds  only  slightly  tht  average  breadth  of  face  of  tlie  Indian, 
but  its  height  is  enormous.  The  same  may  be  said  of  the  nose,  which 
is  very  lugh  an«l  relatively  narrow.  Its  elevation  is  also  very  great. 
The  nasal  bones  are  strongly  developed  and  form  a  steep  arch,  their 
lower  end  rising  high  above  the  face.  Tiiis  causes  a  very  strongly 
hooked  nose  to  be  found  frequently  among  the  Kwakiutl,  which  type 
of  nose  is  almost  absent  in  all  other  parts  of  the  Pacific  Coast  This 
feature  is  so  strongly  marked  that  individuals  of  this  grouj)  may  be 
recognized  Avitli  a  considerable  degree  of  certainty  by  the  form  of  the 
face  and  of  the  nose  alone. 

The  Harrison  Lake  type  has  a  very  short  stature.  The  head  is 
exceedingly  short  and  broad,  surpassing  in  this  respect  all  other  forms 
known  to  exist  in  North  America.  Tlie  face  is  not  very  wide,  but  very 
low,  thus  producing  a  chama'prosopic  form,  the  projiortious  of  which 
resemble  those  of  the  Nass  Kiver  face,  while  its  dimensions  are  much 
smaller.  In  this  small  face  we  find  a  nose  which  is  absolutely  higher 
than  that  of  the  Nass  liiver  Indian  with  his  huge  face.  It  is,  at  the 
same  time,  rather  narrow.  The  lower  portion  of  the  face  appears  very 
small,  as  may  be  seen  by  subtracting  the  height  of  the  nose  from  that 
of  the  face,  which  gives  an  approximate  measure  of  the  distant^e  from 
septum  to  chin. 

The  Salish  of  the  interior  have  a  stature  of  108  cm.  Their  heads  are 
shorter  than  those  of  the  tribes  of  Northern  British  Columbia  or  of 
the  Indians  of  the  plains.  Their  faces  have  the  averjige  height  of  the 
Indian  face,  being  higher  than  that  of  the  northern  type  of  Indians, 
but  lower  than  that  of  the  Kwakiutl.  The  nose  is  high  and  wide,  and 
has  the  characteristic  Indian  form,  which  is  rare  in  most  parts  of  the 
coast. 

The  social  organization  of  the  tribes  of  the  coast  shows  considerable 
variation.  The  tribes  of  the  northern  parts  of  the  coast  have  a  mater- 
iuU-OIS4iIlii^}l22I^  while  those  in  the  south  are  purely  paternally  organ- 
ized. The  central  tribes,  particularly  the  Kwakiutl,  show  a  peculiar 
transitional  stage. 


THE    KWAKIUTL    INDIANS. 


323 


i  follows: 
relatively 
its  trans- 
readtli  of 
,ce  of  the 
iKxleiate ; 
•y  low  .IS 
•oa«l.  Its 
gejH'rally 

todies  are 
r  tiie  llrst 
e,  but  the 
I  it  fuiula- 
Ith  of  the 
le  Indian, 
>se,  which 
ery  great, 
rch,  their 
'  strongly 
Inch  type 
ist  This 
p  may  be 
rni  of  the 

head  is 
lier  forms 
,  but  very 
of  which 
are  much 
dy  higher 
is,  at  the 
lears  very 
from  that 
ance  from 

heads  are 
ibia  or  of 
rht  of  the 
Indians, 
wide,  and 
rts  of  the 

isiderable 
e  a  mater- 
lly  organ- 
i  peculiar 


The  Tlingit,  Ilaida,  Tsimshian,  and  Heiltsaq  have  animal  totems. 
The  llrst  of  these  iiave  two  phratries,  the  raven  and  wolf  among  the 
Tlingit,  raven  (Q'oa'Ia)  and  »'agle  ((l-itKna')  among  the  Haida.  The 
Tsimshian  have  four  t^items — raven  ((M'd'a'da),  eagle  (^Laxsklvek), 
wolf  (Laxk-elx)'),  and  bear  ((x'ispawatlawK'da);  the  lleiltsuii  three — 
raven  (Qo'ix-tenox),  eagle  (Wi'lv'oaiix-tenox)",  and  iiiller  whale  (Ha'lx'- 
aix-tenox);  the  .Xuisla^  »ifc-'><?"vex,  eagle,  wolf,  salmon,  raven,  killer 
whale.  Animal  totems  in  the  proper  sense  of  this  term  are  contined  to 
these  live  groui)s  or  tribes.  They  are  not  found  among  the  Kwakiutl, 
although  they  behmg  to  the  same  linguistic  stock  to  wliich  the  Xaisla 
and  Heiltsnq  l>eloug.  The  (dans  of  the  northern  tribes  bear  the  names 
of  their  respective  totems  and  are  exogamous. 

It  must  be  clearly  understood,  however,  that  the  natives  du^uutjwi- 
sider  themselves  descendants  of  the  totem.  All  my  endeavors  to 
obtain  information  regarding  tke  supposed  origin  of  the  relation 
between  man  and  animal  have  invariably  led  to  the  telling  of  a  myth, 
in  which  it  is  stated  how  a  certain  ancestor  of  the  clan  in  question 
obtained  his  totem.  The  (diaracter  of  these  legends  is  uniform  anunig 
all  the  peoples  of  this  region;  even  farther  south, anmng  the  Kwakiutl 
and  the  northern  tribes  of  tlie  Coast  Salish,  who  have  no  animal 
totem  in  the  restricted  sense  of  this  term.  The  ideas  of  the  Kwakiutl 
regarding  these  matters  will  be  described  fully  later  on.  As  these 
legends  reveal  the  fundamental  views  the  natives  hold  in  regard  to 
their  totem,  I  shall  give  abstracts  of  a  few  of  them. 

The  following  is  a  legend  of  the  Tsimshian: 

The  firar  Chin. — An  Indian  went  mountain-goat  hunting.  When  he 
had  reached  a  remote  mountain  range,  he  met  a  black  bear,  who  took 
him  to  his  home,  taught  him  how  to  catch  salmon,  and  hoM'  to  build 
canoes.  For  two  years  the  man  stayed  with  the  bear;  then  he  returned 
to  his  own  village.  The  people  were  afraid  of  him,  because  he  looked 
just  like  a  bear.  One  man,  however,  caught  ium  and  took  him  home. 
He  could  not  speak  and  could  not  eat  anything  but  raw  food.  Then 
they  rubbed  him  with  magic  herbs,  and  gradually  he  was  retransformed 
into  the  shape  of  a  man.  After  this,  whenever  he  was  in  want,  he 
called  his  friend  the  bear,  who  came  to  assist  him.  In  winter  wheti 
the  rivers  were  frozen,  he  alone  was  able  to  catch  salmon.  He  built  a 
house  and  painted  the  bear  on  the  house  front.  His  sister  made  a 
dancing  blanket,  the  design  of  which  represented  a  bear.  Therefore 
the  descendants  of  his  sisters  use  the  bear  for  their  crest. 

It  is  evident  that  legends  of  this  character  correspond  almost  exactly 
to  the  tales  of  theaccpiisition  of  manitows  among  tb»  Eastern  Indians, 
and  they  are  evidence  that  the  totem  of  this  group  of  tribes  is,  in  the 
main,  the  hereditary  manitow  of  a  family.  This  analogy  becomes  still 
clearer  when  we  consider  that  each  man  among  these  tribes  acquires  a 
guardian  spirit,  but  that  he  can  acquire  only  such  as  belong  to  his  dan.^ 
Thus,  a  person  may  have  the  general  crest  of  his  clan  an<l,  besides,  use  i^ 
as  his  personal  crest  such  guardian  spirits  as  he  has  acquired.  This 
accounts  partly  for  the  great  nuiltiplicity  of  combinations  of  (Tests 
which  we  observe  on  the  carvings  of  these  people. 


324 


REPORT    OP    NATIONAL    MUSEUM,  1895 


Tlie  more  ^^enet  al  the  iiho  (»f  tlu;  crvst  in  the  whole  chin,  the  remoter 
the  time  to  whirli  the  clmi  lef^eiul  iH  tiHcribed.  In  many  caMes  the  inci- 
dents are  considt'ieil  comparatively  ro<',ent,  and  are  then  conHned  to  the 
descendants  of  tliu  person  wliom  thd  k>^end  concerns.  The  extreme  case 
is  the  narrative  of  a<!(iuisition  of  one  of  the  crests  of  tlie  chin  by  a  siuji^le 
person. 

These  ideas  necessitate  that  we  fln<l  tlie  clans  or  ])hratries  subdivided 
and  that  there  exists  a  multiplicity  of  crests  for  eacli  phratry.  As  an 
illustration  of  this  paenomenon,  I  will  ^ive  a  list  of  the  crests  and  clans 
of  the  Stikine  tribe  of  the  Tlin^it: 

('rests  of  the  raven  phratry :  liaven,  frojf,  goose,  sea  lion,  owl,  salmon, 
beaver,  codtish,  skate. 

Cn'sts  of  the  woif  phratry :  VV^olf,  bear,  eagle,  killer  whale,  shark, 
auk,  gull,  sparrow  iiawk,  thunder  bird. 
Tlie  phratries  of  the  Stikine  tribes  are  subdivided  as  follows: 
Families  of  the  raven  phratry : 
Qasx'ague'de.    Crest:  Haven. 
K-iksVi'dc.    Crest:  Frog. 
Qatc'a'dc.    Crest:  liaven. 

Tir  hit  tan  (=bark  house  clan).     Crest:  Beaver. 
])r'L«ior''de  (=people  of  tlie  point).    Oest:  Haven. 
Qagan  hit  tan  (=sun  house  clan).    Crest:  Haven. 
xf^Lqoan.     Crest:  Heaver. 
Families  of  the  wolf  phratry: 

Nanaa'ri  or  siknax'a'de  (corresponding  to  the  KagontiVu  of  other 
Tlingit  tribes),  subdivide«l  as  follows: 
llara'c  hit  tun  (=p()rch  house  (ilan). 
Tos  hit  tan  (=shark  house  clan). 
(J'et  go  hit  tan. 

xfits  hit  tan  (=bear  house  dau). 
Xoqc'de.     Crest:   Kiilei'  whale. 
The  list  is  probably  not  complete,  but  it  shows  the  character  of  these 
subdivisions.     Similar  subdivisions,  although  less  numerous,  are  found 
among  the  Tsirashian. 

^  The  crest  is  use<l  for  ornamenting  objects  belonging  to  a  member  of 
the  clan;  tliey  are  carved  on  columns  intiMided  to  perpetuate  the  mem- 
ory of  a  deceased  relative,  painted  on  the  house  front  or  carved  on  a 
column  which  is  i>laced  in  front  of  the  house,  and  are  also  shown  as 
masks  in  festivals  of  the  <!lau.  It  is  impossible  to  draw  a  sharp  line 
between  tiie  pure  crest  and  iigures  or  masks  illustrating  certain  inci- 
V  dents  in  the  legendary  history  of  the  clan,  lu  order  to  illustrate  this 
point,  which  is  of  great  importance  in  the  study  of  our  subject,  I  will 
describe  a  few  examples  observed  among  the  Niscja'  Indians. 

The  G'ispawaduwE'da,  the  bear  clan  of  the  Nisqa',  use  a  headdress 
representing  the  owl  (maskutgunu'ks)  (Plate  1),  surrounded  by  many 
small  human  heads  called  gyad  Em  Laqs  (claw  men).  This  is  worn  in 
Votlaches,  and  commemorates  the  following  tradition: 

A  chief  at  T'EndaxTi'mt  had  a  son  who  was  crying  all  the  time.  His 
father  became  impatient  and  sent  him  out  of  the  house,  saying,  "The 


^'"•■■'•••"^■•Vi^"'^*^! 


EXPLANATION    OF    PLATE    1. 
NisQA  Headdress  representing  the  White  Owl 

..«!,  »,„1  e,.r„„„,,  .,„.,  „„„  „„„.  ,„■  ,„„  .,„,„,„'',,„,  ^^^  .,;",'■  "■'■'"  "' 

?::;:::;;i:^;;:i,;:;;,s;:'T:;;it;:;r,--;;;:';;i. ■-■■/.-'-■:i: 

(.',;V  Amorloaii  Miis.-iin.  uf  .\,ii„ial  HiHlnry,  N,.«  York.) 


H<  port  of  (J.  S  Ntlinnil  MuMum,    I89S      Bnm 


Plate  1. 


NisQA'  Headdress  representing  the  White  Owl. 


THE    KWAKIUTL    INDIANS. 


325 


white  owl  shall  fetch  you."  The  boy  went  out,  accompanied  by  his  sis- 
ter. Then  the  owl  came  and  carried  the  girl  to  the  top  of  a  tree.  The 
people  heard  her  crying,  and  tried  to  take  her  down;  but  they  were 
unable  to  climb  the  tree.  After  a  while  she  ceased  to  cry,  and  married 
the  owl.  They  had  a  son.  When  he  grew  up,  she  told  her  husband 
that  she  desired  to  send  her  !*on  home.  Then  the  owl  made  a  song  for 
liim.  His  mother  told  him  to  carve  a  headdress  in  the  shape  of  an 
owl  for  use  in  his  dance,  and  to  sing  the  song  which  his  father  had 
made  for  him.  She  bade  him  farewell,  telling  him  that  her  husband— the 
owl— was  about  to  carry  her  to  a  far-off  country.  The  owl  carried  both 
of  them  to  the  old  chief's  house.  When  the  wife  of  the  latter  saw  the 
unknown  boy,  she  was  afraid ;  but  her  daughter  reassured  hei-,  and  told 
lier  that  the  boy  was  her  grandson.  Then  tlie  old  wonuin  took  him  into 
her  house,  while  the  owl  and  the  boy's  mother  disappeared.  When  the 
boy  was  grown  up,  his  mother's  brother  gave  a  festival,  and  b<ifore  pres 
cuts  were  distributed  among  the  gr.ests  the  boy  danced,  wearing  the 
owl  headdress  and  singing  the  following  song  which  liis  fatiier  had  com- 
posed for  him : 


0' 


:50. 


II 


^^.-^f 


2= 


LEp     ha     ne      da,        yu 
Drum.  St  /  I    ^t        / 


W 


wa 


h6 


/I      *    /i    J? 


ya 


;i 


^^- 


LEp 

ha 

ne 

da 

y« 

wu 

M 

X 

j\ 

Jt 

f 

X 

: 

he 


t    J'l    t  /I    X 


he 


§§ 


12=^: 


=11 


::l^ 


^MzzrSl 


Lep      lia         le      tlat        qas      wa        g'iL    mas  k'uts    kuuu  iiiikH 


/I  *      /I  X      -Tl  « 


aizT- 


Pi^^EEf^^^^E-ppiEa 


ha 


* ; 


A 
X 


ha 


yi    it 


yn- 


I.  e,     O  my  brother!  this  white  owl  has  given  me  this  tree  lor  my  seat. 


/ll 


326 


REPORT   OF   NATIONAL    MUSEUM,  1895. 


When  the  G'itx*q'ad«)'q  branch  of  the  Qanha'da  have  a  festival,  three 
masks  make  their  appearance,  one  of  which  lias  a  ranstaclie  and  rep. 
resents  a  young  man  named  G-itgoo'yim  (Plate  2,  upper  figure),  while 
the  other  two  are  called  Ca'ca,  (Plate  2,  lower  figures).  They  represent 
the  following  tradition : 

While  the  people  were  staying  at  the  fishin^r  village  (lulg'e'uL,  the 
boys,  under  the  leadership  of  a  young  man  named  (i-itgoo'yiui,  made  a 
small  house  in  tlie  woods  behind  the  town.  They  took  a  spring  salmon 
along  and  played  with  it  until  it  was  rotten.  They  cauglit  small  fish 
in  the  creek  and  split  and  dried  them.  They  made  small  drums  and 
began  to  sing  and  to  dance.  For  four  days  they  stayed  there,  dancing 
all  the  time.  Then  they  became  supernattural  beings.  G-itgoo'yim's 
hair  had  turned  into  crystal  and  copper.  The  people  were  about  to 
move  to  another  camp  and  went  to  fetch  the  boys,  whom  they  heard 
singing: 


^  =  80.     ^ 


TiZl 


m 


^- 


-«= 


3=sr; 


4=: 


Hiil         yi    a  wu  lii  yi  l&XL      qc 

Drum.  J    J    I    J    J    J    J    |:  Ptc- 


CEIUO 


qa 


wa 


Pife^ 


^: 


i^a 


wu  lii         yi     la 


axL 


qc 


seI duuL 


niix 


noq. 


That  is :  Where  the  (!0i)per  hair,  wlu^e  the  ice  hair  is  spread  out,  is 
the  supernatural  being. 

As  soon  as  the  people  approaclied  them  they  disappeared  and  were 
seen  at  once  dancing  and  singing  at  a  distant  place.  The  people  were 
unable  to  reach  theni.  Then  they  returned,  aiul  since  that  time  the 
G'itx'q'ado'q  have  used  the  song  and  dance  of  these  boys. 

As  an  exaniple  of  the  use  of  the  crest,  viz.,  of  the  legend  of  the  clans 
in  the  erection  of  juemorial  columns,  1  will  give  the  following:  A  man 
had  the  scpiid  for  his  protector.  After  his  death  his  son  gave  a  festival, 
in  tlie  course  of  which  the  ground  opened  .ind  a  huge  rock  which  was 
covered  with  kelp  came  up.  This  was  made  of  wood  and  of  bark.  A 
cave  was  under  the  rock  and  a  large  squid  came  out  of  it.  It  was  made 
of  cedar  bark  and  its  arms  were  set  with  hooks  which  caught  the  blan- 
kets of  the  audience  and  tore  them.  The  song  of  the  squid  was  sung 
by  women  who  were  sitting  on  three  platforms  in  the  rear  of  the  house: 

Qagaba'xskE  laxha'  hayai,     qagaba'xskK  laxha'  hayai. 

Itsliaki's  flio  Imiivcu       lid.vAi,  it  wliakes  tli«i        linavon      IniyAi. 

NLqak'SL      qa'dik-si.     wl'  naxno'q    log-ig-a'dEL  tsVi'g'aL  ak*s 

For  the  first  tiino  comes  tlio  gri'iit  super-  in  living  inside         tlie  water 

natural  being 

tlKm  in  lisa'yilL  am  g*ig-a't. 

to  look  at  the  people. 


>    I 


EXPLANATION    OF    PLATE    2. 


Masks  of  the  Clan  Qanha'da. 

Fig.  1.  GiTooo'YiM.     HHKht,  9  inches;  lips  and  no«e  re.l;  face  not  painted. 

((.at.  .N...  ,,v;',,  Ani..n<-iiu  Jrusciiiii  of  Natural  History  New  York  ) 
Fig.  2.  Ca'cA.     Height,  7f  inches;  red,  bine,  and  black. 

(Cat.  No.  „Vi,,  American  Miist'iiin  of  Natural  History,  Ni-«-  York  ) 
Fig.  3.  Ca'cA.     Height,  7J  inches-  black  and  red. 

(Cat.  No.  ,yj„  Amoricaii  Jlus.-um  of  Natural  History,  New  York.) 


(Report  of  U.  S.  National  Museum,  1895.      Boas. 


Plate  2. 


Masks  of  the  Clan  Qanha'da,  Nisqa' 


THE   KWAKIUTL   INDIANS. 


327 


After  the  squid  and  the  rock  had  disappeared  again,  a  man  wearing 
the  sun  mask  appeared  in  the  door,  and  when  the  ])eople  began  to  sing 
his  song,  a  movable  sun  which  was  attached  to  the  mask  began  to  turn. 
Tlie  sun  belongs  to  the  G'ispawaduwE'da;  the  S(iuid  commemorates  the 
niisfortuncH  of  one  of  the  ancestors  of  the  deceased,  who,  when  hunting 
s<|uids  at  ebb  tide,  was  captured  by  aliuge  animal.  His  friends  tried 
to  liberate  him,  but  were  unable  to  do  so.  VMien  tiie  water  began  to 
rise,  they  pulled  a  bag  of  sea  lion  guts  over  his  head,  hoping  that  the 
air  in  it  might  enable  him  to  survive,  but  when  they  looked  for  him  at 
the  next  tide  they  found  him  dead. 

After  the  festival  a  memorial  column  was  erected.  It  represented, 
from  below  upward,  first  four  men  called  Loayo^is,  or  the  commanders. 
These  are  a  crest  of  the  (MspawaduwE'da.  Tradition  says  that  one 
night  some  men  for  some  purpose  dug  a  hole  behind  a  house  near  a 
grave  tree.  They  saw  au  opening  in  the  woods  and  a  lire  in  the  middle 
of  it,  around  which  ghosts  were  dancing.  They  were  sitting  there  as 
though  they  were  in  a  house,  but  the  men  saw  only  a  pole  where  the 
door  of  the  house  would  have  been.  Four  meu  called  Loayo'qs  were 
standing  at  the  door,  and  called  to  them  nagwi't!  (to  this  side).  Since 
that  time  the  G-ispawaduwE'da  have  used  these  figures. 

On  top  of  the  four  men  was  the  sea  bear  (niEdl'ek  Km  ak"s)  with  three 
tins  on  its  back.  Each  tin  has  a  human  face  at  its  base.  The  tradition 
of  the  sea  bear  tells  how  four  brothers  went  down  Skeena  River  and 
were  taken  to  the  bottom  of  the  sea  by  Hagula'ci,  a  sea  monster,  over 
whose  house  they  had  anchored.  His  house  had  a  number  of  platforms. 
Inside  were  the  killer  whales,  HaguliVq's  ni^n.  lie  had  four  kettles 
called  Lukewarm,  Warm,  Hot,  Boiling,  and  a  hat  in  the  shape  of  a  sea 
monster,  with  a  number  of  rings  on  top.  Tlie  name  of  his  house  was 
Uelahji'idEq  (near  the  Ilaida  country).  He  gave  the  brothers  the  right 
to  use  all  these  objects  and  with  them  their  sonf?s,  which  are  sung  at  all 
the  great  ceremonies  of  the  clan.    The  song  of  the  house  is  as  follows: 


Q6. 


mi  la 


yo 


eq    -    (lea 


kii 


Uii 


do 


SM: 


•    •    1— «-•- 


-•-- 


i 


-^ 


:±2: 


-1 — I — 


-•-#- 


qa 


a    -    mila     yc  des    -    ku  -  uii  do        hela  -  liai    -    degi 


sy- 


,^, 


liSl 


m 


saJEa^ 


,_• 


^1 


-0- 
-V- 


-JtZM. 


^ 


ye        deya       ^o         c  -     mi    -  Gl    -    wi       hagu  -  lil(i        aya         n". 

That  is:  My  friend,  walk  close  to  the  country  of  the  Ilaida,  the  great 
iiaguUV(j[, 


328 


REPORT   OP    NATIONAL    MUSEUM,   1895. 


Hagula'q  also  j,'ave  tliein  two  cradle  sougs,  which  are  sung  for  the 
children  of  the  ulaii,  and  also  at  funerals: 

ALgwa'sEm  guna't,  aLgwa'sBni  guua't,  aLgwa'sEm  guna't. 

O  real  HtTong  friuiid,  ()  runl  strong  friend,  O  real  strong  friend. 

MaaXLuwilwetk"L  Lgok-camxk"  Lguts'alt  Lguyo'haq'ala'X  yaSaba't. 

Wliorc  bo  cainu  from  with      bis  littlu  black         littlul'uuu       with  liU  little  ulub  running 

dowu. 

And  the  other  one : 

(Tiinfi'det,  guniX'det,  guna'det,  gunsl'det. 

O  friend,  <)  friend,  O  friend,  (>  friend. 

WuluixMnVoLe,  sEinLia'n,  hanxaa'nr>,  hang-a'Aksgo. 

They  are  very  wbite     tiio  real  elks,    whicb  be  won    whieli  be  found  when 

gambling  they  drifted  dowu 

to  bini. 


II.  The  Social  Organization  of  the  Kwakiutl. 

The  Kwakiutl  are  divided  into  a  great  many  tribes,  which  are  in 
their  turn  subdivided  into  septs  and  clans.  Each  clan  of  the  Kwakiutl 
proper  derives  its  origin  froin  a  mythical  ancestor  who  descended  from 
heaven,  aro^e  from  the  nnder  world,  or  emerged  from  put  of  the  ocean. 
Their  crests  and  privileges,  which  will  be  discussed  later  on,  are  based 
upon  the  ad venturea-^ -their  auoeatQr8,.Jrom  whom,  they^ajce. supposed 
to  have  descended. 

First  of  all,  I  will  give  a  list  of  the  tribes  and  their  subdivisions: 

A.  XA-xSLA'  DIALECT. 

QTy^aisla'.  . 

Clans:  lieaver,  eagle,  wolf,  salmon,  raven,  killer  whale.   ^ 
2.  Xana'ks'iala,  called  by  the  He'iltsuq  Gi'manoitx. 

15.  HE'ILTSUQ  DIALECT. 


1.  Xr    <ae8.    Chinaman  hat. 

2.  He'iltsuq.    Bollabella. 

Septs :  a.  Q'o'qa  itx.  ^ 

b.  Oe'Litx.      S  Clans 

c.  O'ealitx.     ) 

3.  So'mexulitx.     Upper  end  of  AwI'k-'CMiox  Lake. 

Clans:  1.  So'mexulitx. 

2.  Ts'e'okuimiX  or  Ts'e'uitx. 

4.  No'xunts'itx.    Lower  end  of  Awi'k-'euox  Lake. 

5.  AwI'k'V'iiox.    Rivers  Inlet. 

Clans:  1.  Qoi'k'axtendx,  whale. 

2.  G'I'g'ilqam. 

3.  Wao'kuitEm. 

4.  WiV\vik*em. 

5.  GuO'tEla.  . 

6.  Na'lekuitx, 


1.  Wl'k'oxtenOx,  eagle. 

2.  Q'oe'ttluox,  raven. 

3.  Ha'lx'aix'tenox,  killer  whale. 


\. 


THE    KWAKIUTL    INDIANS. 


329 


C.  KWAKIUTL  DIALECT. 

a.    KOSKIMO    .St!UDIALECT. 

1.  L'a'sqViiox  (=people  of  the  ocean.)     Klaskiiio  Inlet. 

Clans:  1.  Po'pawiLf*n6x  (=tlio  flyeiw). 

2.  T'e't'aneLf'nox. 

3.  O'manits'enox  (=tlie  people  of  O'manis,  a  place  on 

Klaskino  Inlet). 

2.  (hia'ts'cnox  (  =  people  of  the  North  country).     Northern    side  of 

entrance  to  Quatsino  Sonnd. 
Clans:  1.  Xamanrio.  • 

2.  Gua'ts'euox. 

3.  C'o'p'cnox.    Entrance  of  Quatsino  Sound. 

Clans:  1.  G-o'p'cnox. 
2.  Q'o'Lcnox. 

4.  Qo'sqf'inox.    Koskimo. 

Clans:  1.  (I'd'xsEm  (=  chiefs). 

2.  NaiVnsx-a  (  =  dirty  teeth), 

3.  (I'e'xsEuis'anaL  (=highest  chiefs). 

4.  Tae'tsaa. 

5.  WoxuiVniis. 

0.  G'e<i'o'lEqoa.  . 

7.  KwakuqEinal'enox. 

b.  Newettee  Subdialect. 

1.  N.'iq«")'rag'ilisala  (=always  staying  in  their  country).    Cape  Scott. 

Clans:  1.  G-c'xsEni  (  =  chiefs). 

2.  NaO'usx'a  (=  dirty  teeth). 

2.  La'Lasi<[oala  (  =  those  on  the  ocean).    Newettee. 

Clans:  1.  G'l'g-ilqam  (  =  those  who  receive  first). 

2.  La'lrmiLEla  (  =  always  crossing  the  sea). 

3.  G'c/xsEni  (  =  chiefs). 

C.    KWAKIITI,   SUIIUIALECT. 

The  tribes  speaking  this  dialect  call  themselves  Kwa'kuak'cwak". 
Slight  variations  of  dialect  are  found  among  thediti'ereut  tribes  of  this 

l^TOUJ). 

1.  Goasi'la  (= north  people).    Smith  Iidet. 

Clans:  1.  G'l'g'ilqam  (=-. those  who  receive  first). 

2.  Sl'siuLae  (=t1ie  Si'nLacs). 

3.  Q'O'mk-ntis  (= the  rich  side). 

2.  Na'q'oaqtocj.    Seymour  Inlet. 

Clans:  1.  G-e'xsEm  (=chiefs). 

2.  Si'sinLae  (=the  Si'nLacs). 

3.  TsItsime'lEqala  (=theT8iine'lEqalas). 

4.  Wa'las  (  =  the  great  ones). 


\.  ^- 


330 


REPORT   OP   NATIONAL    MUSEUM,  1895. 


2.  Na'fj'oaqtoq.    Heyinoiir  Inlet — Continued. 

Clans:  5.  TE'niLtEniLKls    (=tlu)se    under    whom    the    ground 
shakes). 
0.  KwiVkok'fiL  (=the  Kwukiutl). 

3.  Ivwsikiutl  (  =  smoke  of  the  world').     Fort  Rupert,  Turnour  Island, 

Call  Creek.    This  tribe  consists  of  four  septs. 
3a.  Guf'tEla  (=northern   people)  or  Kur-'xamut  (=fellows  of  the 
Kue'xa).  . 
Clans:  1.  31aa'mtayila  (=the  Ma'tag-ilas). 

2.  K"'kwa'kum  (=the  real  KwakiutI). 

3.  G*e'xsEn»  (=cliiefs). 

4.  La'alaxsEnt'aio  (=tlie  La'laxsEnt'aiOs). 

5.  Si'siuLae  (=tlie  Si'nLaOs). 

3b.  Q'(Vmoyu»7  (the  rich  ones).     War  name:  Kue'xa  (the  murderers). 
Clans:  1.  K"kwa'kum  (=thereal  KwakiutI). 

2.  Ha'anaLr'nox  (  =  the  archers). 

3.  Yaai'x-aijKmae  (  =  the  crabs). 

4.  Haai'lak-Emae    (=the    shamans)    or    LsVxse    (going 

through). 

5.  G'T'gilqam  (  =  those  who  receive  first). 
3c.  Q'o'mk'fitis  (=the  rich  side). 

3d.  Wa'las  KwakiutI  (= the  great  KwakiutI).    Nickname:  La'kuilila 
(=the  trauips). 
Clans:  1.  Ts'E'nts'Eux-qaid  (=:tlie  TsVnx'qaios). 

2.  G-e'xsEm  (=chiefs). 

3.  Wa'ulii(of'  (=those  who  are  feared). 

4.  Le'(i'Em. 

5.  Le'Lqetf'  (=having  a  great  name). 

4.  Ma'maleleciala  (=Ma'l{'le(iala  people).    Village  Island. 

Clans:  1.  TE'mLtEniLEls    (  =  those    uuder   whom   the    ground 
shakes). 

2.  Wr''wamasqEm  (=the  noble  ones?). 

3.  Wa'las  (=the  great  ones). 

4.  Ma'maleleqam  (=tlie  Ma'lOleqalas). 

5.  Qoe'xsot'f'uox  (=peoi»le  of  the  other  side).     Gilford  Island. 

Clans:  1.  Naxna'xula  (  =  rising  above  other  tribes!). 

2.  Mo'mogg'ins  (=having  salmon  traps). 

3.  GM'gihjam  (=those  who  receive  first). 

4.  ]Je/nelpae  (=those  on  the  upper  end  of  the  river). 

6.  Lau'ltsis  (=angry  people).    Cracroft  Island 

Clans:  1.  Si'sinLae  (=the  SinLaes) 

2.  Nu'nEmasE(ialis  (=o]d  from  the  beginning). 

3.  Le'Lcjet  (=having  a  great  name). 

4.  G'I'g'ilqam  (  =  those  who  receive  first). 


'This  is  tlie  etymology  given  by  tbe  KwakiutI  tlieiiiselves,  from  goax'i'la,  buioke. 
It  seeuis  to  me  tliitt  tlie  derivation  from  (iuiik'iitis- l)e;icli  at  nortli  side  of  river, 
from  gua=:uorth, — knit^opposito, — is =beatb,  is  more  likely. 


THE    KWAKHITL    INDIANS. 


331 


7.  NE'mqic.    Nimkisli  Itiver. 

Olaiis:  1.  Tsf't8f'LOiVla(|EiUiU' (=:tlio  fsunous  ones). 

2.  LiiLElil'iuiii  (  =  tlic  su|)])orters). 

3.  (r'l'jjfil(|tiiii  (  =  those  who  receive  first). 
.                 4.  Si'siuLiie  (  =  the  Si'iiLiif'S). 

n.  Nr''iu"'lk''en6x  (=i)eoi>le  from  the  heiul  wiiters  of  tlie 
river). 
H.  T'Eiia'xtax.     Knight  Inlet. 

Clans:  1.  •)'a'niij'amtKlaL  (=tho  i)Vmti;laLs). 
li.  (I'e'xsEin  (  =  the  chiefs). 
.'{.  Qof'^qoaainox  (=:pcopl('  from  the  liver  (Joa'is). 

4.  Yaai'x-aqEmaE  (=the  crabs). 
').  l"e'i)aLr'n6x  (=the  fliers). 

9.  A'wa-iLala  (  =  those  inside  the  inlet).     Kiiiyht  Inlet. 
Cljins:  I.  (J -rgMlqani  (  =  those  who  receive  first). 
2.  Ts'o'ts'ena  (= thunder  birds). 
.'J.  K-ek-k-Vnox. 

10.  Ts'a'watKenox  (=people  of  the   onlaclion   country).     Kingcoinbe 

Inlet. 
Clans:  1.  Le'lEwag-ila  (=the  heaven  makers — mythical  name  of 
raven). 

2.  G-rg-EqEmae  (=:chiefs). 

3.  WroqEniaO  (  =  whom  no  one  dares  to  look  at). 

4.  G-ag-g-ilak-a  (=always  wanting  to  kill  people). 

5.  Qa"«iawatilik'a  (=the  Qa'watili(|alas). 

11.  (iuau'aenox.    Drury  Inlet. 

Clans:  1.  G'T'gMhiani  (=those  to  whom  is  given  first). 

2.  Kwl'koaenox  (=those  at  the  lower  end  of  the  village). 

3.  Kwa'kowenox. 

12.  Tlaxua'mis,    Wakeman  Sound. 

Clans:  1.  G-I'g-ihjam  (=th()se  who  receive  first). 

2,  G-e'xsEni  (  =  the  chiefs). 

3.  Haai'alik-auae  (=the  shamans). 

13.  L»''kwiltoq.     From  Kniglit  Inlet  to  Bute  Inlet  and  on  the  opposite 

part  of  Vancouver  Island.     They  consist  of  the  following  septs: 
loa.     VVl'weqae  (=the  We'qaf's). 

Clans:  1.  G'I'g'ihiain  (=those  who  receive  first). 

2.  G-C'/xsEm  (=the  chiefs), 

3.  ? 

4.  Wl'weaqani  (  =  the  We  qacs). 

]3h.  Xfi'xamatsEs    (=old  mats,    so    called  because   slaves  of  the 
Wl'weqae).     Recently  they  have  taken  the  name  of  Wa'litsum 
(=tlie  great  ones). 
Clans:  ? 
13c.  Kue'xa  (=the  murderers). 

Clans:  1.  Wi'weaqam  (=the  We'qaes). 

2.  Q'o'moyne  (the  rich  ones). 

3.  Kue'xa  (=the  nmrderers). 


332 


REPOKT    OK   NATIONAL    MUSEUM,  18»5. 


IM.  Laa'luis. 

l.'Je.  (^'n'niV'iiAx. 

TliiH  list  is  not  quite  <'oin]»l('te,  biU  very  lu'urly  so.  A  iiuinber  of  the 
claiiH  are  subdivided  into  snuUlei-  jjiooP'^i  1>"'  '^  i**  very  dini<ult  to 
ascertain  these  sulxlivisions.  Tims  tlic  NiU|(VinfjMlisalaeinbra<u'.  asub 
division  called  Mc'Emaqaua,  who  are,  however,  not  considered  a  separati^ 
clan.  The  La'la-uiLEla  of  the  La'i.asicjoala  are  divided  into  two  divi- 
sions— the  (i''e},'*V>'te,  the  descendants  of  (r-'o'te,  and  tlu^  Hil'lietiolaL, 
the  descendants  of  IIa'(iolaL.  The  La'alaxsEnt'aio  of  the  Kwakiutl 
projier  consist  of  three  divisions:  The  La'alaxsEnt'aio  proper,  the 
A'lk'unweE  (=lower  corner,  speakers  of  the  first  division),  and  the 
IIe'ha'mr''tawe,  the  descendants  of  Ha'nn"''tawc.  The  Ts'E'nts'Enx-qaio 
of  the  WiVlas  Kwakiutl  are  divided  in  two  divisions — the  Ts'E'nq'am 
and  Hai'niilaxsto.  These  divisions  are  jjiven  merely  as  examples,  .is  I 
have  not  been  able  to  discover  all  the  subdivisions  of  the  ditterent 
clans  and  tribes. 

The  recent  history  of  these  tribes  and  clans  explains  the  develop- 
ment of  this  exceedingly  complex  social  system.  Historical  tradition 
has  it  that  the  (lue'tEla  and  th<^  (^)'o'moyue,  both  septs  of  the  Kwakiutl, 
not  very  long  ago  formed  one  tribe.  At  one  time  a  (piarrel  arose 
between  them,  in  which  i.ri'qoag'ila,  the  head  chief  of  the  Gne'tEla, 
was  killed.  Theti  they  divided,  and  since  that  time  form  two  septs. 
There  is  a  saying  indicating  the  close  relationship  of  the  two,  to  the 
eft'ect  that  the  Gue'tEla  and  the  Q'o'moyiic  are  twins — the  foiiner  suckled 
at  the  mother's  right  breast,  the  latter  at  the  left. 

Still  another  tribe,  which,  however,  1  have  not  included  in  the  above 
list  on  account  of  its  recent  origin,  has  branched  off  froju  the  Kwakiutl. 
These  people  call  themselves  Mfi'tilpe,  i.  e.,  the  highest  Maa'mtag-ila, 
and  include  the  septs  Maa'mtagMla,  G*r''xsEm,  and  Ilaai'lak'Emae,  all 
of  which  are  found  among  the  Gue'tEla  and  Q'o'moyur'. 

While  in  these  two  oases  new  tribes  were  formed  by  a  process  of 
division,  in  one  other  case,  at  least,  a  tribe  lias  recently  become  a  clan 
of  another  tribe,  namely,  the  Laa'luis  of  Iho  Le'kwiltoq,  who  have 
joinen  the  Kue'xa  of  the  same  group  and  forsa  a  fourth  clan  of  the 
latter.  The  event  happened  during  the  jicwit  war  with  the  southern 
Saliahan  tribis,  which  was  waged  in  the  middle  of  this  century,  the 
cause  of  the  amalgamation  being  the  great  reduction  of  the  tribe. 
The  Q'o'm'enox  have  become  entirely  extinct.  Another  tribe  which 
lived  near  the  (^o'sciemox,  of  which,  however,  we  have  only  traditional 
reports,  the  Xoya'les,  have  been  exterininate<l  by  the  Qo'sqdmox. 

These  few  authentic  facts  show  that  the  numbers  of  tribes  and  of 
clans  have  undergone  considerable  changes  during  historical  times. 
This  conclusion  is  corroborated  by  the  distribution  of  clans  among 
various  tribes,  and  by  the  meaning  of  their  names.  We  may  distinguish 
three  classes  of  tribal  names  and  of  <'lan  names,  viz,  such  as  are 
collective  forms  of  the  name  of  the  ancestor,  names  taken  from  the 


THK    KWAKIUTL    INDIANB. 


333 


rejflon  inhnbiti'd  by  tlie  ti  ilio  or  cliiii,  and  imiiios  of  honor.  Tliere  is  a 
dnidt'd  teiidiMiry  to  «ubstitute  niinies  of  the  last  claHS  for  otluirs. 
Tims  the  iianm  (^'o'lnoyiu'  (tlic  rich  ones)  is  now.  Tlio  Xa'xaniatsKs 
took  tlMi  niiine  Wil'litsuni  (tlie  {,M*^'it  ones)  (»nly  twenty  five  or  tiiirty 
years  ago.  I  presume  tliat  tlie  names  (lM'f,"d<|ani  (tliose  wiio  receive 
first ),(iM''xsKin  (cliiclK),  Ti/niLtKniLids  (those  under  wiioni  the  yround 
sliakes),  were  adopted  in  a  sindhir  way.  Otiier  ciianges  of  names 
occur.  '.  hus  tlie  Nimkish  call  themselves  recently  Lao'koa«x,  which 
is  the  name  of  one  of  the  tribes  of  the  west  coast  of  Vancouver  Island, 
and  the  Laa'itsis  are  adoptinj;  the  mime  IVa'nmc,  which  is  the  name 
of  the  Son^iNh  in  the  Comox  dialect. 

The  };t'oj,Maphi«al  names  are  more  sugfjestive.  VV^e  find  ainonn  the 
Nimkish  adan  called  Ne'iiclk-'enox,  the  people  from  the  head  '  atersof 
Nimkish  River.  This  would  8eem  to  iu<licate  that  the  head  m  .iters  of 
the  river  was  their  aiK'ient  home,  and  that  they  have  Joined  the  rest 
of  the  Nimkish.  The  same  maybe  said  of  the  O'manits'cnox  clan  of 
the  L'a'sqV'iiox,  the  (ioc'qoaainox  of  the  T'Eiia'xtax,  and  the  Ne'nclpae 
of  the  (^((("''xsot'cnox. 

In  all  cases  where  t'ss  clan  ii.ame  or  the  tribal  name  is  a  collective 
form  of  the  name  of  the  ancestor,  we  may  assume  that  the  j,n'oup 
formed  at  one  time  a  sinj^le  community.  How  this  unit  may  be  broken 
ai>pears  in  the  case  of  the  Mfi'tilpc.  We  obsi'rve  that  (piite  a  number 
ul'  such  clan  names  are  comincui  to  several  tribes.  Thus  the  Si'siiiLae, 
the  descendants  of  Si'iiLac,  are  found  ainouf''  the  (loasi'la,  Na'(|'oa<|to(i, 
(iuc'tEla,  Lau'itsis,  and  Nimkish.  The  Yaai'x-aciEmac,  *he  descend- 
ants of  Vix'il'qKmac,  are  found  among  the  Q'o'moyuc  and' T'Eiia'xtax. 
I  believe  that  in  all  these  cases  part  of  the  original  elan  has  drifted 
away  from  its  original  home,  keeping  its  old  name.  This  view  is  sus- 
tained l)y  the  tra<lition  that  the  clans  were  divided  at  the  time  of  the 
great  flood,  one  part  drifting  here,  another  there. 

Still  another  case  that  gives  evidence  of  the  gradual  development  of 
the  prcHent  system  of  clans  and  tribes  is  furnished  by  the  Mfi'nnilf'le- 
qala  and  Wl'wcqac.  liotli  these  names  are  the  collective  forms  of  the 
names  of  the  ancestors.  Nevertlieh^ss  the  Ma'tnalcleqam  and  Wi'wca 
(jam,  the  MiVlcleqala  group,  and  the  We'ciac  group  appear  as  subdi- 
visions of  these  tribes.  It  seems  to  me  that  this  proves  that  these 
subdivisions  must  have  formed  the  original  stock,  which  the  other  clans 
Joined  in  course  of  time. 

All  this  evidence  proves  that  the  present  system  of  tribes  and  clans 
is  of  recent  grcwth  and  has  undergone  considerable  changes. 

The  traditions  of  the  clans  show  clearly  what  we  must  consider  tlie-^ 
original  unit  of  society  among  the  Kwalviutl.     Each  clan  derives  its 
origin  from  a  mythical  ancestor,  who  built  his  house  at  a. certain  placeri^'^ 
and  whose  descendants  lived  at  that  place.     In  a  great  many  cases  these 
places  ])rove  to  be  o'd  village  sites.     In  some,  large  ac(!iunulation8  of 
shells  are  found,  which  show  that  they  have  been  inhabite<l  through 


334 


REPORT   OF    NATIONAL   MUSEUM,  1895. 


lonj;'  i)eriods.  We  conclude,  tlieretore,  that  the  (^lan  was  originally  a 
village  community,  which,  owing  to  changes  in  number  or  for  pur- 
poses of  defense,  left  their  old  home  and  Joined  some  other  community, 
retaining,  however,  to  a  certain  degree  its  inde})endence.  This  corre- 
sponds exactly  to  the  social  organization  of  the  Salishau  tribes  of  the 
southern  portion  of  Vancouver  Island,  and  of  all  the  coast  tribes  of 
Washington  and  Oregon.  The  simple  division  into  village  communi- 
ties which  seems  to  have  been  the  prevalent  type  of  society  along  a 
considerable  portion  of  the  Pacifl<!  Coast  has,  among  the  Kwakiutl, 
undergone  such  changes  that  a  number  of  tribes  which  are  divided 
into  clans  have  originated. 

While  it  would  be  natural  that  in  the  former  stage  the  child  should 
be  considered  a  member  of  the  village  community  to  Avhich  his  father  or 
mother  belonged,  we  may  expect  disturbances  in  the  organization  which 
developed  among  the  Kwakiutl.  Among  the  village  communities  of 
Oregon,  Washington,  and  southern  Vancouver  Island  the  child  belongs 
to  the  father's  village,  where  the  married  couple  generally  live,  and  it 
seems  that  among  many  of  these  tribes  the  villages  are  exogamic. 
Among  the  Kwakiutl  the  clans  are  also  exogamic,  and  certain  privi- 
leges are  inherited  in  the  i)aternal  line,  while  a  much  larger  number 
are  obtained  by  marriage.  The  existence  of  the  former  class  suggests 
that  the  organization  must  have  been  at  one  time  a  ])urely  paternal 
one.  Three  causes  seem  to  have  disturbed  the  original  organization — 
the  development  of  the  more  complex  organization  mentioned  above, 
the  influence  of  the  northern  tribes  v/hich  have  a  purely  maternal 
organizatio'n,  and  the  development  of  legends  referring  to  the  origin  of 
the  clans  which  are  analogous  to  similar  traditions  of  the  northern 
groups  of  tribes.  Taking  up  the  last-named  point  first,  we  find  that 
each  clan  claims  a  cectain_raiik_^and  certain  i)rivileges  which  are  based 
upon  the  descent  and  adventures  of  its  ancestor.  These  privileges,  if 
originally  belonging  to  a  tribe  which  at  one  time  has  been  on  the  paternal 
sf-age,  would  hardly  have  a  tendency  to  deviate  from  the  law  govern- 
ing this  stage.  If  they  have,  however,  originated  under  the  influence 
of  a  people  which  is  on  a  maternal  stage,  an  abnormal  development  seems 
likely.  In  the  north  a  woman^srtink  and  privileges  always  descend 
upon  her  children.  Practically  the  same  result  has  been  brought  about 
among  the  Kwakiutl,  but  in  a  manner  which  suggests  that  a  people 
with  paternal  institutions  has  adapted  its  social  laws  to  ihese  customs. 
Here  the  woman  brings  as  a  dower  her  father's  position  ;ind privileges 
to  her  husband,  who,  however,  is  not  allowed  to  use  them  himself,  but 
acquires  them  for  the  use  of  his  son.  As  the  woman's  Aither,  on  his 
jjart,  has  acquired  his  ])rivileges  in  the  same  manner  through  his  mother, 
a  purely  female  law  of  des(!ent  is  se(;ured,  although  on!y  through  the 
medium  of  the  husband.  It  seems  to  my  mind  that  this  exceedingly 
intricate  law,  which  will  be  described  in  detail  in  the  course  of  this 
paper,  can  not  be  explained  in  any  other  way  than  as  'in  adaj)tation  of. 


THE   KWAKIUTL    INDIANS. 


335 


maternal  laws  by  a  tribe  which  was  on  a  paternal  stage.  1  can  not 
imagine  that  it  is  a  transitiori  of  a  maternal  society  to  a  paternal  soci- 
ety, because  there  are  no  reiics  of  the  former  stage  beyond  those  which 
we  find  everywhere,  and  which  do  not  prove  tliat  the  transition  has 
been  recent  at  all.  There  is  no  trace  left  of  an  inheritance  from  the 
wife's  brothers;  the  yonng  coajjle  do  not  live  with  the  wife's  parents. 
Hut  the  most  important  argument  is  that  the  customs  (\an  not  have 
i)een  i)revalent  in  the  village  communities  from  which  the  juesent 
tribal  system  originated,  as  in  tliese  the  tribe  is  always  designated  as 
the  direct  descendants  of  the  mythical  ancestor.  If  the  village  com- 
ra unities  had  been  on  the  maternal  stage,  th(^  tribes  w(mld  have  been^^ 
designated  as  the  descendants  of  the  ancestor's  sisters,  as  is  always 
the  case  in  the  legends  of  tlie  northern  tribes. 

Names  and  all  tlie  privileges  connected  witb  them  may  be  obtained, 
also,  by  killing  the  owner  of  the  name,  either  in  war  or  by  murder. 
The  slayer  has  then  the  right  to  put  his  own  successor  in  the  place 
of  his  killed  enemy.  In  this  manner  names  and  customs  have  often 
s])read  from  tribe  to  tribe. 

It  remains  to  substantiate  what  I  have  said  by  telling  the  legends  of 
a  few  clans.  I  shall  give  a  fuller  account  of  these  legends  later  on, 
while  at  this  i)lace  I  will  merely  refer  to  such  passages  as  are  of  Impor- 
tance in  our  present  consideration.  The  clan  O'nianits'enox  of  the 
L'il'sq'enox  derive  their  origin  from  Ts'i'lqoaldLEla,  the  husband  of 
L'e'sElaqa  (  =  Sun  woman).  The  former  ciime  down  from  heaven  Avhile 
his  wife  stayed  there  because  she  had  to  attend  to  the  nioving  sun. 
He  was  accompanied  by  his  children  Sc'paxaes  (=Shining  down), 
Yn'q'Kut'Emaf'  (=First  speaker),  G-«7'xdEn,  aiul  Da'doqanaqcsEla 
(=Seeing  from  one  corner  to  the  other).  From  these  the  clan  origi- 
nated (Appendix  j).  065). 

The  following  genealogy  of  the  clan  Lri'la-uiLEla  of  the  La'Lasiqoala 
is  a  still  better  example: 

NomabK'iix";is  ((les<'eiul<'(l  from  heaven). 


i.Kxx'ii'lix'ila'yn ,' 


I'/k'iiuayiKio.i  9     LoLKinacia  9 


<  >mal1x8tr-  <?  Wa'lixuna  or  Pp.-  sKlaso  ^      i.riaoti'wa'lis  ^ 


WalaH  NR,mrt'gwl8  (?       (i'a'lqaiiiistal  J'  Ha'taiia9 


TsKpax-ioala^  ,  Yfi'ni'.iiiq'ana  J  ,  'J"kori'yri  ^  ,  Alr-'xoatuH, 

A  t;*  art  number  of  examples  of  this  kind  might  be  given.  It  is  true 
that  these  traditions  are  probably  not  very  old,  and  have  been  modified 
with  the  changing  social  life  of  the  people;  but  fn>m  what  we  know  of 
the  development  of  myths  we  should  expeci.  to  find  in  them  traces,  at 
least,  of  the  old  maternal  institutictns,  if  they  iiiid  ever  existed.  The 
fact  that  they  invariably  and  always  arc  explained  i)y  genealogies,  such 
as  the  above,  seems  to  my  mind  (;onclusive  proof  that  a  paternal 
organization  of  the  tribe  i)rcce(led  the  present  one. 


336 


REPORT    OF   NATIONAL   MUSEUM,  1895. 


I  referred  several  times  above  to  tlie  fa«t  that  the  claus  have  certain 
rights  in  which  the  others  do  not  share.  These  are  mainly  the  use  of 
certain  crests  and  of  semi-religions  i)erfornuince8.  All  of  these  are 
acciaired  by  marriage,  as  described  above.  In  the  village  coranninities 
of  tlie  southern  tribes  we  fln<l  no  trace  of  a  crest,  while  aniotig  the 
Kwakiutl  it  is  not  strictly  hereditary,  but  descends  through  marriage 
in  the  female  line,  in  a  similar  way  as  the  crest  of  the  nortlteru  tribes 
descends.  The  legends  of  the  ac<juisition  of  the  crest  are  also  similar 
to  the  northern  legends  on  the  same  subject,  and  I  (;onclude,  therefore, 
that  the  i)resent  s^^^age  has  developed  through  contact  of  these  two  cul- 
tural areas.  I  do  not  n>ean  to  say  that  the  ideas  have  been  bodily  bor- 
rowed by  the  Kwakiutl,  but  that  their  manifestation  in  the  social 
organization  of  the  tribe  is  largely  due  to  suggestion  on  the  i)art  of  the 
northern  tribes.  The  American  idea  of  the  acquisition  of  the  manitou 
was  evidently  also  fundamental  among  the  Kwakiiitl,  as  all  their  tales 
refer  to  it,  and,  as  we  shall  see  later  on,  the  whole  winter  ceremonial 's 
based  on  it.  But  it  has  assumed  a  peculiar  form  in  so  1'ar  as  the  manltTv'i: 
was  acquired  by  a  mythical  ancestor  and  is  now  handed  down  from  gei. 
eration  to  generation,  and  the  connection  has  in  many  cases  become  so 
slight  that  the  tutelary  genius  of  the  clan  has  degenerated  into  a  crest. 

<This  degeneration,  together  with  the  descent  through  marriage,  I  take 
to  be  due  to  the  influence  of  the  northern  totcmism. 

I  give  a  few  stories  illustrating  the  acciuisition  of  the  crest  through 
the  ancestor,  which  will  bring  out  the  close  analogy  with  the  acquisi- 
tion of  the  manitou,  and  also  show  the  nuinner  in  which  the  crest  is 
used  for  adorning  i)ersons  and  utensils. 

The  legend  of  the  O'manits'cnox,  which  I  (pioted  above  (Appendix, 
p. 005),  goes  cm  to  tell  how  G-c'xdEn  fell  inwithanuniber  of  killer  whales, 
which  had  assumed  the  shai)e  of  men,  and  were  mending  their  canoes. 
Their  chief  gave  him  the  quartz-pointed  whaling  harpoon,  his  names, 
and  the  right  to  use  the  painting  of  the  killer  Avhale  on  his  house  front. 

Another  good  example  is  the  following  tradition  of  the  clan  La'xse  of 
the  (J'o'moyuf'  or  Kuc'xa.     I  give  here  a  translation : 

The  iirst  KuO'xa  lived  at  TsiVXoyo.  Their  chief,  Yc'lcioLalasame, 
went  bear  hunting  up  the  river  of  LiXsI'wc  until  he  came  to  Sa'x-sox'. 
After  he  had  been  away  four  days,  he  saw  the  ITo'Xhoq  (a  fabulous 
bird,  supposed  to  be  similar  to  the  crane)  and  heard  its  cry.  It  was 
larger  than  a  man.  Then  Y(''i(ioLalasamr'  hid.  The  Ho'XIkmj  tried  to 
find  him,  and  finally  discovered  the  place  where  the  chief  was  in  hiding 
at  one  side  of  a  cedar  tree.  It  tried  to  peck  nini  with  its  boak,  but 
missed  him.  Yc'iqoLalasarar'  merely  Jumjx'd  to  the  other  side  of  the 
tree,  and  the  Hd'Xhoq  could  not  kill  him.  He  came  home  at  night. 
Then  he  carved  the  crane  out  of  yellow  cedar,  and  now  it  is  the 
carving  of  his  clan  (Plate  3).  lie  invited  all  the  tribe"  and  gavi^  away 
cedar-bark  blankets,  all  kinds  of  skins,  canoes,  and  .-.avos.  TIumi  he 
placed  the  image  of  the  HO'Xhoq  on  top  of  a  pole  outside  of  Ju  •  j  mse. 


r 


f 


I 


Report  ot  U,  S   National  Museum,  1895.-  Boas 


Plate  3. 


ive  certain 
the  use  of 
these  are 
)mimiiiities 
among  the 
h  marriage 
iei  n  tribes 
111  so  simihir 
ti,  therefore, 
ese  two  cul- 
bodily  bor- 
1  the  social 
i  l)art  of  the 
tlie  manitou 
1  their  tales 
eremonial  's 
the  maiiltv'i: 
vn  from  f:^  - 
;s  become  so 
into  a  crest, 
riage,  I  take 

test  through 

[the  acquisi- 

tho  crest  is 

(Appendix, 
:iller  whales, 
heir  canoes. 
,  his  names, 
house  front, 
an  La'xse  of 

[([oLalasame, 
Ito  SiTx'Sox*. 
(a  fabulous 
|cry.    It  was 
:ho(i  tried  to 
,iis  in  hiding 
[ts  beak,  but 
side  of  the 
»e  at  night, 
it  is  the 
|d  giWJA  away 
'Hien  he 
)f  ]\i'  i-mse. 


tat 


iLU  r 

z  7. 

>  :  ■ 

O  ■=  : 

s  r; 

iP  ui 

0  .=  : 
uj  ^  : 

1  :■  ! 

I- 


■< 


-  —     ^ 


oi!l 

I     £  c 

^  1=  ^ 
°   r^-  3 

I-  =  r  > 
U3     -'  r     r 

o   -tr-    >. 

<  -  1'  :' 
^  "  ■-*  ^ 
it    ^  -    :z 

0  --  r  - 

1  '-  '■  — 
X    T  H.    = 

i'o     =: .-    ^ 

;  ul 

i     %    I 

«        -    sr       3 


CL 
uJ 

a: 

I- 
z 


-I  L'; 


S  •= 

^  -. 

2  :-  • 

O  C  ; 

2  ■^■- 

>  i 

o  I' 


.11-  I  II   I   ,  II' 


THE    KWAKIUTL    INDIANS. 


337 


Later  on,  a  chief  of  the  (^oc'xsot'enox  wanted  to  have  tlie  carved 
Ho'Xhoq.  His  name  was  LEk'ama'xot.  He  tried  to  find  out  how  to 
obtain  it,  and  learned  that  he  had  to  marry  the  <laughter  of  Ye'iqo- 
Lalasamc  in  order  to  obtain  it.  Then  lie  engaged  himself  to  marry 
Ma'xalayuqoa,  that  chiefa  daughter.  Ye'iqoLalasamr'  agreed,  and  they 
were  married.  Still  later  NEtifi'p'Enk-Em,  chief  of  the  K"kwn'kum  of 
the  Guc'tEla,  obtained  the  Ho'Xhoq  from  the  Qoc'xsot'enox  by  mar- 
riage. 

The  first  part  of  this  legend  .shows  again  the  close  analogy  to  the 
acquisition  of  the  nianiton;  the  end  shows  how  the  privilege  of  using 
the  carving  was  acquired,  first  by  one  tribe,  then  by  the  other. 

It  is  not  necessary  to  multiply  these  examples.  There  exists,  how- 
ever, another  class  of  traditions,  according  to  wiiich  the  crests  or 
emblems  of  the  clan  are  not  acquired  in  tliis  manner,  but  broug^it 
down  by  the  ancest«  "  of  the  clan  from  heaven  or  from  the  underworld 
or  out  of  the  ocean,  vii«.rever  he  may  have  derived  his  origin.  This  is 
the  case  with  the  Si'siuLae,  whose  emblem  is  the  sun  (fig.  1).  Here 
also  belong  the  numerous  tales  of  ancestors  who  came  down  from 
heaven,  took  off  their  masks,  and  became  men,  for  in  all  these  cases 
the  mask  has  remained  the  crest  of  the  clan.  To  this  class  belong  the 
traditions  of  the  G-I'g'ilqam  of  the  Q'o'moyue,  of  the  Ts'E'nts'Enx'qaio, 
and  many  others. 

There  is  still  another  class  of  privileges  connected  with  these  tradi- 
tions, to  which,  however,  I  will  only  briefly  refer  at  this  i)lace,  as  I  have 
to  treat  them  more  fully  later  on.  I  mean  the  membership  in  secret 
societies.  Many  ancestors,  when  obtaining  their  manitous,  were  given 
the  right  to  i)erform  certain  dances,  or  they  were  given  secret  songs,  or 
the  ])ower  to  eat  human  flesh.  These  rights  have  also  become  hereditary, 
but  they  differ  from  the  crest  in  so  far  as  the  character  of  the  initiating 
spirit  (the  manitou)  has  been  more  clearly  preserved.  Each  individual, 
who  by  descent  or  marriage  is  entitled  to  membership  in  one  of  the 
secret  societies,  must  nevertheless,  be  initiated  by  its  presiding  spirit 
before  joining  the  society. 

In  all  festivals  references  to  these  traditions  are  very  frequent,  and  it 
is  quite  necessary  to  be  acijuainted  with  them  in  order  to  understand 
the  proceedings  and  speeches,  as  will  appear  in  the  further  progress  of 
this  description. 

Summing  up  the  preceding  considerations,  we  may  say  that  the 
Kwakiutl  consisted  in  olden  times  of  a  series  of  village  communities 
among  which  descent  was  counted  in  the  paternal  line,  and  the  mem- 
bers of  each  comnMiuity  were  considered  descendants  of  one  ancestor. 
These  communities  combined  in  groups,  bxit  the  composing  elements  of 
the  groups  kept  a  ceitain  degree  of  independence  and  continued  to  be 
considered  as  relatives.  Each  clan,  as  we  may  call  the  composing  ele- 
ments of  the  tribe,  developed  a  clan  tradition,  which  was  founded  upon 
the  acquisition  of  a  manitou  by  the  mythical  ancestor,  the  manitou 
NAT  MUS  1)5 22 


338 


REPORT   OF  NATIONAL   MUSEUM,  1895. 


POST    OF    (LAN    Sl'SINLAE  OF  THE    NIMKISH 
AT  ALERT  DAY. 

(a)  The  post  rcin-esents  tliosiin  Sdnnount- 
Ing  tlie  spea-er  of  tlic  clan.  TIio  upper 
part  is  carved  in  the  sliajm  of  two  cop- 
pers,' the  lower  one  beinj;  painted  with 
the  design  of  a  bear.  The  lower  portion  of 
the  pole  bus  a  rectanunlar  croasaectiou, 
and  is  painted  with  ngures  representing 
coppers. 

(6)  Side  view  of  sun  mask  on  top  of  polo. 

From  a  sketch  maiie  by  the  author,  Deceinlwr,  IbSti. 


becoming-  hereditary  in  the  clan.  Owing 
to  the  influence  of  the  northern  tribes, 
this  inanitou  became  attenuated  to  a 
crest,  which,  in  consequence  of  the 
same  influence,  no  longer  descends  in  the 
male  line,  but  may  be  given  in  mar- 
riage, so  that  it  descends  upon  the  daugh- 
ter's children. 
So  far  wo  have 
considered  the 
clan  as  a  unit. 
The  individu- 
als composing 
the  clan  do  not 
form,  however, 
a  homogeneous 
mass,  but  differ 
in  rank.  All 
the  tribes  of  the  Pacific  Coast  are  divid- 
ed into  a  nobility,  common  people,  and 
slaves.  The  last  of  these  may  be  left 
out  of  consideration,  as  they  do  not 
form  part  and  parcel  of  the  clan,  but 
sire  captives  made  in  war,  or  purchases, 
and  may  change  ownershii)  as  any 
other  piece  of  property.  The  clan  of  the 
KwrJiiutl  is  so  organized  that  a  certain 
limited  number  of  families  are  recog- 
nized. The  ancestor  of  each  of  these 
families  has  a  tradition  of  his  own  aside 
from  the  general  clan  tradition,  and, 
owing  to  the  ])ossession  of  the  tradi- 
tion, which  almost  always  concerns  the 
acquisition  of  a  manitou,  he  has  certain 
crests  and  privileges  of  his  own.  This 
tradition  and  the  crests  and  privileges 
connected  with  it  descended,  together 
with  the  name  of  the  ancestor,  upon  his 
direct  descendants  in  the  male  line,  or, 
as  indicated  above,  through  marriage 
of  his  daughter,  upon  his  son-in  law, 
and  through  him  upon  his  grandchil- 
dren. But  there  is  only  one  man  at  a 
time  who  personates  the  ancestor  and 
who,  consequently,  has  his  rank  and 
privileges.  The  individuals  personat- 
ing the  ancestors  form  the  nobility  of 

See  page  344. 


THE    KVVAKIUTL    INDIANS. 


339 


Owing 
I  tribes, 
eel  to  a 
of   the 
lis  in  the 
in  niar- 
edaugli- 
ihildren. 
we  have 
red   the 
a  unit, 
ndividu- 
m  posing 
n  do  not 
liowever, 
)f'eneous 
)ut  differ 
ik.    All 
re  divid- 
)ple,  and 
Y  he  left 
-f  do  not 
si  an,  but 
irchases, 
as    any 
an  of  the 
a  certain 
e  recog- 
of  these 
wn  aside 
on,   and, 
»e  tradi- 
lerns  the 
s  certain 
n.    This 
rivileges 
together 
upon  his 
I  line,  or, 
narriage 
n-in-law, 
:andchil 
nan  at  a 
stor  and 
ink  and 
)ersonat- 
ibility  of 


V 


tlie  tribe.  The  number  of  noblenien  is  therefore  lixed.  They  are  not 
equal  in  rank,  but  range  in  the  manner  in  which  their  ancestors  were 
8Ui)i)osed  to  range.  At  all  festivals  they  sit  in  the  order  of  their  rank, 
which  is  therefore  called  tlie  •*  seat ''  of  the  person  (iri'qoe).  The  legend 
says  that  the  order  of  seats  was  given  by  the  deity  at  a  festival  of  the 
tribes,  at  the  time  when  animals  were  still  able  to  speak.  Tlie  noblest 
dan,  and  among  them  the  noblest  name,  is  called  the  ''eagle"  (kuc'k") 
of  the  tribe.  In  order  to  show  the  complexity  of  this  system,  I  give  a 
list  of  the  nobility  of  one  tribe : 

TRIBE,  MA  MALELEQALA. 

I.    KlK  K". 


1.  i.fisoti  walis. 

2.  O'taVstfilis    (creatiujf    tronblo 

aroHud). 

3.  Anxwf-'t. 


■I.  NKnuiqiiliijr'ilists'r  (tlio  fjreat  oue  al- 

all  wuysalouo  on  world). 

5.  Lalak'uts'nts't'. 

().  NEuriinbaSo. 


II.  Tk'mi.temmci.s. 


4. 
5. 

6. 
7. 
8. 
9. 
10. 

11. 

12. 
13. 
14. 
15. 


1. 

2, 

3. 
4, 
5. 
«. 
7. 
8. 
9. 
10. 

11. 


Mo'p'EtKiaui  (I'onr  fathom  face). 

Kwa'x'sr'stala  (Laving  smoke  all 
aroandj. 

Ama'Xiilai.  (making  ])otlat('li  dances 
all  the  time). 

'[A'qoats'r-  (great  eop])en. 

YaiiriLasicmae  (from  whom  i)roperty 
conie.s. 

AVa'k'as. 

VrirjoLas  (giving  wealth). 

G'T-xsistalisamr. 

Ha'mtH'idc  (giving  food). 

l/a'liskas'o  (real  whale  standing  on 
beach). 

MriXnalag"ili8(  giving  potlatch  every- 
where). 

Kwa'ilaskKn. 

Tsix-wi'dr. 

Se'wit't"'  (to  whom  j)eo])lo  paddle). 

Ya'tiaL'Enala  (whose  body  is  all 
wealth). 


Iti.  Qn  nix"iliig-ili8   (alw.iys   rolling 
down). 

17.  llr'maskKn. 

18.  Da'dantsidc. 

19.  Ya'qnstfilag'ilis, 

20.  YiVyagilis. 

21.  Malas. 

22.  G-'O'te. 

23.  A'lak-ila. 

24.  Qoayo'LKlas. 

25.  Ma'Xua. 

2B.  Nicg-r'tsV  (great  monntain). 

27.  Malr-'ts'as. 

28.  Hana'yus. 

29.  Ola    NEnio  gwls     (the     great    only 

one). 

30.  Wa'xawida  |i:mt"'. 

31.  Nanambango. 

32.  E'wanuX. 


111.  AVk'wamas(jkm. 


Sr-  wife  (to  whom  people  paddle). 

Wa'gidis    fsreat   (whale)    lying    on 

ground]. 

MaXuayalits'i"'. 

KamSidc. 

Xo'samda'as. 

laqoamnt  (piece  of  copper). 

G''o'tc  (throwing  away  property). 

WiLtsistala. 

NEno'laJfamc  (fool's  face). 

WiVi.owc't'c  (from  whom  presents  are 
expected). 

Ma'Xuayalia. 


12.  Ycqok'na'lagMlis  (about  whose  prop- 

erty people  talk). 

13.  L'a'(|oat8'c  (great  copi)er). 

14.  Hew.asa. 

15.  Yaxyiqas    (whose  pro])erty  is   eaten 

in  feasts). 

16.  Ha'yukwis. 

17.  NEmogwlsts'c  (the  great  only  one). 

18.  Wi'ts'ckwa'lasn. 

19.  WiV'mIs  (catching  salmon). 

20.  Xosaiuda'as. 

21.  Ma'Xuayalis. 


340 


KEPORT   OF   NATIONAL   MUSEUM,  1895. 


IV.  Wa'i-ah. 


'■'        I 


1.  Xr>'xana-H8. 

2.  ijageHilwri. 

3.  0"r''xk*liitHV'  (too  >?reat  a  chief). 

4.  A'mawiyim  (always giving  pot.latcli). 

5.  WiVlas  Kwa'x-ilanokiiiiir. 
(5.  'la'fioalai,  ((topper  daiioc). 

7.  LtVjjoLas  (from  wboiu  coppoiH  are  ob- 

taiuod). 

8.  ][ai'ai,(iKu. 

9.  Q'u'mx-ilajjf-illH       (always       rolliug 

dowu). 

10.  ITa'mts'idr-  (giving  food). 

11.  Poti-idr-  (satiating). 

12.  Qain(iola;f'alit8fi. 

13.  K'ori'niaxA'las  (around  whom  people 

Nit). 

14.  Hf-'nak-alaso  (envied). 

15.  r.iilukKnSanir'. 

16.  Tsox'tsa-r'saqamO. 

17.  f^r'wit't"'  (to  wliom]ieoplt)  i)addlo). 

18.  f)ri  "iiyalakwam. 

19.  PE'nqoOt'f'  (giving  soft  food). 

20.  Ha'uits'idf'  (giving  food). 

21.  i.fi'qoag'ila  (copper  maker). 

V.  Ma'ma 

1.  WiT'mls  (catching  salmon). 

2.  f)aSnyalakwam. 

3.  Sfi'siixolas. 

4.  £)(')dalag'ill8. 

5.  Kwfi'usdf'ts'as. 

6.  Ma'Xnag'ila  (giving  })otlat(h). 

7.  YA'(iaL'Enala    (whose    body    is    all 

wealth). 

8.  K'oiVmaxfi'laH  (around  whom  people 

sit). 

9.  G'f'X'LalatsT'. 

10.  YiVqai/Enala    (whose    body    is    all 

wealth). 

11.  Yrqoi.r-qalas  ( from  whom  presents  are 

expected). 

12.  LK'lak'inIs  (rising  too  high). 

13.  MiVXmawi8a([amr'    (always  giving 

blankets  away  while  walking). 


22.  Sc'saxolas. 

23.  Hil'inisKlai,  (dance  of  re<reiving  jues- 

ciits). 

24.  Ts'n^ialai.  (dance  of  throwing  away 

property). 

25.  T8'o'y.*t8'at"'8aqann'. 

26.  i.iVbidO. 

27.  Xo'samda'as. 

28.  Sr'witV'  (to  whom  people  paddle). 

29.  Mo'naknla  (loaded  canoe  moving). 

30.  WiVlas  (the  great  one). 

31.  Qoayi  nitsV'  (the  great  whale). 

32.  Hc'nak'alaso  (envied). 

33.  Hfi'yugwls. 

34.  Tsa'xtsaXualls. 

35.  QVi'mk'Kuis  (too  rich). 

36.  G-'c'g-'K8i.Kn. 

37.  oayusdcs. 

38.  G'csoyakalls. 

39.  Ya'qoLas  (giving  wealth). 

40.  Owogwcla. 

41.  Mop'Knqam  (lour  fathom  face). 

42.  WilLillas  (around  whom  peo])le  iissem- 

ble). 


LKLKlJAM. 

14.  Lalbax'salag'ilis. 

15.  Amfi'Xnlai.  (potlatch  dauce). 

16.  Ma'Xuagilis. 

17.  i.fisuti'walis. 

18.  Nc'uaguasEmr-. 

19.  X-a'x-alquts'a. 

20.  i.'a'qr)at8r'andG-i'g'idr"(greatcopper). 

21.  La'kanxndc. 

22.  f^ddalag'ills. 

23.  G-i'qamA  (chief). 

24.  La'g'us. 

25.  i.a'lbax'salag'ilis. 

26.  Ba's-laL. 

27.  YiVqaL'Enala    (whose    body    is    all 

wealth). 

28.  G'c'xk'in  (too  great  a  chief). 

29.  Po'tLidc  (satiating). 

30.  AwiVlask'culs  (getting  to  great). 


These  names  are  acquired  by  different  individuals,  but  they  are  not 
necessarily  retained  through  life,  as  with  a  new  marriage  a  new  name 
may  be  obtained  from  the  new  wife's  father.  The  series  is  not  beyond 
all  doubt,  since  in  many  instances  the  Indians  are  not  now-a-days  quite 
certain  as  to  the  order  of  names.  This  is  due  to  the  fact  that  there 
are  not  enough  individuals  in  the  tribes  to  occupy  all  these  places. 


THE   KWAKIUTL   INHIANS. 


341 


I'opper). 


Ih    iill 


JUt). 

iire  not 
V  name 
eyond 
s  quite 
there 


III.  Thk  Votlatoh. 

Before  proceeding  any  ftirther  it  will  be  necessary  to  describe  the 
method  of  acquiring  rank.  This  is  done  by  means  of  the  potlatch,  or 
the  distribution  of  property.  This  custom  has  been  described  often, 
but  it  has  been  thoroughly  misunderstood  by  most  observers.  The 
underlying  principle  is  that  of  the  interest-bearing  investment  of 
property. 

The  child  when  born  is  given  the  name  of  the  place  where  it  is  born. 
This  name  (g-i'nLaxLf')  it  keeps  until  about  a  year  old.  Then  his  father, 
mother,  or  son)e  other  relative,  gives  a  paddle  or  a  mat  to  each  member 
of  the  clan  and  the  child  receives  his  second  name  (na'map'axLeya). 
When  the  boy  is  about  10  or  12  years  old,  he  obtains  his  third  name 
(ifomiatsExLil'ye).  In  order  to  obtain  it,  he  must  distribute  a  number 
of  small  presents,  such  as  shirts  or  single  blankets,  among  his  own 
clan  or  tribe.  When  the  youth  thus  starts  out  in  life,  he  is  liberally 
assisted  by  his  elders,  particularly  by  the  nobility  of  the  tribe. 

I  must  say  hero  that  the  unit  of  value  is  the  single  blanket,  now-a- 
days  a  cheap  white  woolen  blanket,  which  is  valued  at  .W  cents.  The 
double  blanket  is  valued  at  three  single  blankets.  These  blatikets  form 
the  means  of  exchange  of  the  Indians,  and  everything  is  paid  for  in 
blankets  or  in  objects  the  value  of  which  is  measured  by  blankets. 
When  a  native  has  to  i)ay  debts  and  has  not  a  sufiicient  number  of 
blankets,  he  borrows  them  from  his  friends  and  has  to  pay  the  following 
rates  of  interest: 

For  a  period  of  a  few  months,  for  i*  borrowed  blankets  0  must  be 
returned  (L^'k-o) ;  for  a  period  of  six  months,  for  5  borrowed  blankets  7 
must  be  returned  (mri"Laxsa  Lr-'k-Oyo) ;  for  a  period  of  twelve  months  or 
longer,  for  5  borrowed  blankets  10  must  be  returned  (de'ida  or  g-e'La). 

When  a  person  has  a  ])oor  credit,  he  may  i)awn  his  name  for  a  year. 
Then  the  name  must  not  be  used  during  that  period,  and  for  30  blank  ;ts 
which  he  has  borrowed  he  must  pay  100  in  order  to  redeem  his  name. 
This  is  called  q'fi'q'oaxo  (selling  a  slave). 

The  rate  of  interest  of  the  Lf'/k-o  varies  somewhat  around  2^  per 
cent,  according  to  the  kindness  of  the  loaner  and  the  credit  of  the 
borrower.  For  a  very  sliort  t  iie  blankets  may  be  leaned  without 
interest.    This  is  designated  by  i-iie  same  term. 

When  the  boy  is  about  to  take  his  third  name,  he  will  borrow 
blankets  from  the  other  members  of  the  tribe,  who  all  assist  him.  He 
must  repay  them  after  a  year,  or  later,  with  100  per  cent  interest.  Thus 
he  may  have  gathered  100  blankets.  In  June,  the  time  set  for  this  act, 
the  boy  will  distribute  these  blankets  among  his  own  tribe,  giving 
proportionately  to  every  member  of  the  tribe,  but  a  few  more  to  the 
chief.  This  is  called  Lfi'X'uit.  When  after  this  time  any  member  of 
the  tribe  distributes  blankets,  the  boy  receives  treble  the  amount  he 
has  given.    The  people  make  it  a  point  to  repay  him  inside  of  a  month. 


342 


REPORT    or    NATIONAL    MUSEl'M,   \H9r,. 


Thus  he  owns  .100  blanketH,  of  wliich,  however,  he  must  repay  200  after 
the  hipse  of  a  year.  He  loans  the  bhmkets  out  among  his  friends,  and 
thus  at  the  close  of  the  year  he  may  possess  al>out  400  bhinkets. 

The  next  June  he  pays  liis  <lebtH  ((joana')  in  a  festival,  at  which  all 
the  clans  from  whom  he  borrowed  blankets  are  present.  The  festiv.al 
is  generally  held  on  the  street  or  on  an  open  pla<'e  near  the  village. 
Up  to  this  time  he  is  not  allowed  to  take  part  in  feasts.    But  now  ho 

may  distribute  ])roperty  in  order  to  obtain 
a  i)otlatcli  name  (p'ri'taaxLiiyc).  This  is 
also  called  La'X'uit. 

At  this  tinu^  the  father  gives  uj)  his  seat 
(Lfi'Xoc)  in  favor  of  hisson.  After  the  boy 
has  paid  his  debts,  the  chief  calls  all  the 
older  members  of  the  tribe  to  a  council,  in 
which  it  is  resolved  that  the  boy  is  to  re- 
ceive his  father's  seat.  The  chief  sends 
his  speaker  to  call  the  boy,  and  his  clan  go 
out  in  company  with  the  speaker.  The 
young  man — for  henceforth  he  will  be 
counted  among  the  men — dresses  Avith  a 
black  headband  and  paints  long  vertical 
stripes,  one  on  each  side  of  his  face,  run- 
ning down  from  the  outer  corners  of  the 
eyes.  The  stripes  represent  tears.  He 
gives  a  number  of  blankets  to  his  friends, 
who  (iarry  them  into  the  house  where  the 
council  is  being  held.  The  speaker  enters 
first  and  announces  his  arrival.  The 
young  man  follows,  and  after  him  enter 
his  friends,  carrying  blankets.  He  re- 
mains standing  in  front  of  the  fire,  and 
the  chief  annour.ces  to  him  that  he  is  to 
take  his  father's  seat.  Then  the  boy  dis- 
tributes his  blankets  among  the  other  clans 
and  sells  some  for  food,  with  which  a  feast 
is  prepared.  His  father  gives  up  his  seat 
and  takes  his  jdace  among  the  old  men 
(Xn'matsciL).  The  blankets  given  away  j 
at  this  feast  are  repaid  with  100  per  cent  interest.  In  this  manner  the 
young  man  continues  to  loan  and  to  distribute  blankets, and  thus  is  able, 
with  due  circumsi)ectiou  and  foresight,  to  amass  a  fortune.  Sometimes 
it  happens  that  the  successor  to  a  man's  name  (Lawu'lqame)  already  has 
a  name  of  his  own.  In  all  such  cases  (also  when  the  name  is  acquired 
by  inheritance)  the  successor  gives  up  his  name  and  his  i)roperty  to  his 
own  successor. 

Possession  of  wealth  is  considered  honorable,  and  it  is  the  endeavor 
of  each  Indian  to  accjuire  a  fortune.    But  it  is  not  as  miich  the  posses- 


Via.  2. 

COPPEIl  ri.ATK. 

Desitiii  in  black,  »lio\viiii{iiHpa-m<)iiHler 
with  bear's  liond  niicT  loicleys  anil 
body  of  a  killi'r  whale,  which  is  indi- 
cated by  two  i;iu»  between  the  tore- 
legs  of  the  bear. 

Scale  ,',. 

IV    A,  \n.   '.♦>"*,    Kitynl    Kthnograpliii'al    Mtiseuni, 
Berlin. 


THE    KWAKIUTL    INDIANS. 


343 


iavor 


sion  of  wealth  as  tho  ability  to  give  great  festivals  wliieh  makes  wealth/ 
a  desirable  object  to  the  Indian.  As  the  boy  ac(|uires  his  second  ' 
iiauic  and  man's  estate  by  means  of  a  distribution  of  property,  which 
in  course  of  time  will  revert  to  )iim  with  interest,  the  man's  name 
ac(|uires  greater  weight  in  the  councils  of  the  tribe  and  greater  renown 
among  tlj  whole  peoide,  as  he  is  able  to  distribute  more  and  more 
property  at  each  subse«|uent  festival.  Tlierefore  boys  and  men  are 
vying  with  each  other  in  the  arrangement  of  great  distributions  of 
property.  Boys  of  different  clans  are  pitted  against  each  other  by 
their  elders,  and  each  is  exhorted  to  do  his  utmost  to  outdo  his  rival. 
And  as  the  boys  strive  against  each  otlier, 
so  do  the  chiefs  and  the  whole  clans,  and 
the  one  object  of  the  Indian  is  to  outdo 
his  rival.  Formerly  feats  of  bravery 
counted  as  well  as  distributions  of  prop- 
erty, but  nowadays,  as  the  Indians  say, 
"rivals  fight  with  proi)erty  only."  The: 
clans  are  thus  perpetually  pitted  against 
each  other  according  to  their  rauk.  The 
Kwakiutl  tribes  are  counted  as  the  high 
est  in  the  order  given  in  the  above  list. 
In  intertribal  rivalry  they  do  not  strive 
against  each  other,  but  the 

(lUc'tKla  iij;ain8t  the  Ma'iiialrleqala. 
(/O'liioyur"  aj^iiiiist  tlui  Qo^'xaot'onox. 
Q'o'iiik'rifm  aji;aiii8t  tlio  Ni:'imiic  or  i.aO'koatx. 
Wa'las  Kwakiutl  against  the  i.au'itsiaor  Ts'a'inas. 

I  referred  several  times  to  the  distribu- 
tion of  blankets.  The  recipient  in  such  a 
distribution  is  not  at  liberty  to  refuse  the 
gift,  although  a-icording  to  what  1  have 
said  it  is  nothing  but  an  interest- bearing 
loan  that  must  be  refunded  at  some  future 
time  with  J (X)  i)er  cent  interest.  This  fes 
tival  is  called  p'a'sa,  literally,  flattening 
something  (for  instance,  a  basket).    Tliis 

means  that  by  the  amount  of  property  given  the  name  of  th'-  rival  is 
flattened. 

There  is  still  another  method  of  rising  in  tlie  social  scale,  namely,  by 
showing  one's  self  superior  to  the  rival.  This  may  be  done  by  inviting 
the  rival  and  his  clan  or  tribe  fo  a  festival  and  giving  him  a  consider- 
able number  of  blankets.  He  is  compelled  to  accept  these,  but  is  not 
allowed  to  do  so  until  after  he  has  placed  an  ecjual  number  of  blankets 
on  top  of  the  pile  offered  to  him.  Tliis  is  called  dapKiitg-ala  and  the 
blankets  idaced  on  top  of  the  first  pile  are  called  da'pEno.  Then  he 
receives  the  whole  ])ile  and  becomes  debtor  to  that  amount,  i.  e.,  he 
must  repay  the  gift  with  100  per  cent  interest. 


Fig.  3. 

I  lil'PKlt  I'l.ATE. 

Tilt;  paintint;  on  this  plate  lopreHents 
t  lie  hawk.  Till-  iippcr  face  mIiows  the 
liawk's  licad,  and  tho  lower  faro  itn 
liod.v.  Till'  thrtM^  liiie.-f  on  each  wide  of 
Ihe  body  arc  probably  tho  talons. 

Till.  N...  ■JliTTs,  I-.  S.  \.  M. 


344 


REPORT  OF  NATIONAL  MUSEUM,  18!>5. 


i 


A  siiuilur  proceeding  takes  place  wbuu  a  canou  is  given  to  a  rival. 
The  latter,  wlien  tlie  gift  is  ottered  to  liim,  must  put  bluiiliets  to  tlie 
amount  of  half  the  value  of  the  canoe  on  to  it.  This  is  called  da'g-ot, 
taking  hold  of  the  bow  of  the  canoe.  Tliese  blankets  are  kept  by  the 
iirst  owner  of  the  canoe.  Later  on,  tlie  recipient  of  tlie  canoe  must 
return  another  (;anoe,  together  with  an  adequate  nuntber  of  blankets,  as 
an  "anchor  line"  for  the  canoe.    This  giving  of  a  canoe  is  called  sfi'k-a. 

Still  more  complicated  is  the  purchase  or  the  gift,  however  one 
chooses  to  term  it.  of  a  "copper.''  All  along  the  North  Pacific  Coast, 
from  Yakutat  to  Comox,  curiously  shaped  cop|)er  plat«s  are  in  use, 
which  in  olden  times  were  made  of  native  copper,  which  is  found  in 
Alaska  and  probably  also  on  Nass  Kiver,  but  which  nowadays  are 
worked  out  of  imported  copper.  The  typical  shape  of  these  copper 
plates  may  be  seen  in  figs,  l'  and  .'5  and  Plate  4.  The  j  shaped  part 
(qa'lii's),  which  forms  two  ridges,  it;  hammered.  The  top  is  called  "the 
face"  (o'nuxi.Eine),  the  lower  part  tlie  hind  end  (o'nutsBxste).  The 
front  of  the  coi)per  is  covered  wich  black  lead,  in  which  a  face,  repre- 
senting the  crest  animal  of  the  owner,  is  graven.  These  coppers  have 
the  same  function  wliich  bank  notes  of  high  denomiimtions  have  with 
us.  The  actual  value  of  the  piece  of  copi)er  is  small,  but  it  is  made  to 
represent  a  large  number  of  blankets  and  can  always  be  sold  for 
blankets.  The  value  is  not  arbitrarily  set,  but  depends  upon  the 
amount  of  property  given  away  in  the  festival  at  which  the  copper  is 
sold.  On  the  whole,  tlio  oftener  a  copper  is  sold  the  higher  its  value, 
as  every  new  buyer  tries  to  invest  more  blankets  in  it.  Therefore  the 
purchase  of  a  'topper  also  brings  distinction,  because  it  proves  that  the 
buyer  is  able  to  bring  together  a  vast  amount  of  property. 

Each  copper  has  a  name  of  its  ownV  and  from  the  following  list  of 
coppers,  which  were  in  Fort  Itupert  in  1893,  the  values  attached  to  some 
of  them  may  be  seen : 

Mfi'xts'olEm  {—  (ill  other  coppers  are  ashameil  (o  look  at  it),  7,50(t  blankets." 

L'u'xolamaH  (=  steel-head  salmon,  i.  c,  it  fjlides  ont  of  one's  hands  like  a  salmon), 
6,000  blankets. 

Lo'pr'i.ilii  (=  making?  the  honst-  empty  of  blankets),  5,000  blankets. 

DK'nt'alayo  (=:abont  whoso  possession  all  are  (piarrelinj.;). 

Man'ak''a  (=8ea  lion). 

Qau'lo'ma  (—beaver  face). 

Lo'ita  (=:lookinj;  bolow;  namely,  in  order  to  find  blankets  with  which  to  bny  it). 

Nu'8o(  =  moon;  its  engraving  represents  tlie  half  moon,  in  which  a  man  is  sitting). 

G'a'waqa  (^^a  spirit.  Hr^'iltsmi  dialect,  corresponding  to  the  Kwakiutl  Ts'o'miqoa. 
See  p.  372). 

NE'lqEmala  (=^  day  face), 

NE'nqKmala  (=bear  face). 

K-'a'na  (i=(Tow;  He'iltsnci  dialect). 

Qoayl'ra  (:=  whale). 

Ma'x'enAx  (;=killer  whale). 

Qoayl'mk'in  (  =  too  great  a  whale). 

Wi'na  (r=war,  against  the  blankets  of  the  purchaser). 


'This  copper  has  two  crosspieces. 


n  to  a  rival, 
iikot.s  to  the 
Ih'd  dil'tj'ot, 
kept  by  the 
canoe  niiist 
hhuikots,  as 
ailed  Hfi'k-a. 
owever  oue 
icific  Coast, 
are  in  use, 
is  found  in 
wadays  are 
leso  copper 
ill  aped  part 
called  "the 
xstT').    The 
face,  repre- 
)pp«'r8  have 
}  have  with 
"j  is  made  to 
je  sold  for 
i  upon  the 
e  copper  is 
jr  its  value, 
erefore  the 
es  that  the 

dnjif  list  of 
led  to  some 

mkets.' 

:e  a  salnioii), 


Report  of  U.  S   Nitional  Mutaum,  1895  -Bnas 


Plate  4. 


I 


:b  to  buy  it). 
m  is  sitting). 
1  Ts'o'iKiqoa. 


Copper  Plate  with  Design  representing  the  Hawk. 

The  design  is  etched  ami  iliirk  poi'tioiis  uri'  paiiitiMl  lilaek.     Only  tlie  head  and  the  feet  of  tlie 
hinl  are  slmwn.     The  latter  are  laid  under  the  heak. 

^{'■.  Aiijerieaii  Museiini  iil'  Natural  History.  New  York. 


! 


/    J 


I 


Report  of  U.  S.  National  Museum,  1895.  —  Boas 


Plate  5. 


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THE    KWAKIUTL    INDIANS. 


345 


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The  ijiirchiisc  of  a  liif^li-priced  c()pi)er  is  an  elaborate  ceicinouy.  which 
must  be  described  in  (U>tail.  The  trade  is  discussed  and  iirransed  long 
bel'orehaiid.  When  the;  buyer  is  ready,  he  gives  to  the  owner  of  tiie 
coijper  bhmkets  about  one-sixth  of  the  total  value  oltlie  copper.  This 
is  (!alie(l  "making  a  pillow"'  for  the  copper  ((|e'nuliLa) ;  or  "making 
a  feather  bed"  (ta'hioa)  or  "the  harpoon  line  at  which  game  is  hang- 
ing" (do'xsEmt),  meaning  that  in  the  same  nninner  the  copi)er  is 
attached  to  the  long  line  of  blankets;  or  ''taken  in  the  hand,  in  order 
to  lift  tlie  cop])er"'  (da'g-ilelEm).  The  owner  of  the  copper  loans  these 
blankets  out,  and  when  he  has  called  them  in  again,  he  repays  the  total 
amount  received,  with  100  per  cent  interest,  to  the  ptirchaser.  On  the 
following  day  the  tribes  assemble  for  the  sale  of  the  cojiper.  The  pre- 
scribed proceeding  is  as  follows:  The  buyer  olfers  first  the  lowest 
pri<!es  at  which  tlic  copper  was  sold.  The  owner  declares  that  he  is , 
satisfied,  but  his  friends  demand  by  degrees  higher  and  higher  ](rices, 
according  to  all  the  previous  sales  of  the  copper.  This  is  called  g-i'na. 
Finally,  the  amount  offere*!  is  deemed  satisfactcny.  Then  the  owner 
asks  for  boxes  to  carry  away  th«.  blankets.  These  are  counted  five 
pairs  a  box,  and  are  also  paid  in  blankets  or  other  objects.  After 
these  have  been  paid,  the  owner  of  the  copper  calls  his  friends — mem- 
bers of  his  own  tribe — to  rise,  an<l  asks  for  a  belt,  which  he  values  at 
.several  hundred  blankets.  While  these  are  being  brought,  he  and  his 
tribe  generally  repair  to  their  house,  where  they  paint  their  laces  and 
dress  in  new  blankets.  When  they  have  finished,  drums  are  beaten  in 
the  house,  they  all  shout "  hi ! "  and  go  out  again,  the  speaker  of  the  seller 
tirst.  As  soon  as  the  latter  has  left  the  house  he  turns  and  calls  his 
chief  to  conui  down  who  goes  bactk  to  where  he  sale  is  going  on,  fol- 
lowed by  his  tribe.  They  all  stand  in  a  row  and  the  buyer  pats  down 
the  blankets  which  were  demanded  as  a  belt,  "to  adorn  the  owner  of  the 
copper."'  This  whole  purchase  is  called  "putting  the  copper  under  the 
name  of  tlie  buyer""  (La'sa). 

In  this  proceeding  the  blankets  are  placed  in  i)iles  of  moderate 
height,  one  i)ile  close  to  the  other,  so  that  they  occupy  a  considerable 
Jimount  of  s!)ai'e.  Tii  Fort  Iiupert  there  are  two  high  ])osts  on  tlie 
beach  bearing  carved  figures  on  top,  between  which  the  l»lankets  are 
th    >  ])iled  (Plate  .")).     Tlu'y  stand  about  40  stejis  apart. 

.)u  the  following  day  all  the  blankets  which  have  been  paid  for  tlie 
copper  must  be  distributed  by  the  owner  among  his  own  tribe,  paying 
to  them  his  old  debts  flrst,  and,  if  the  amount  is  suflBcient,  giving  new 
presents.    This  is  called  "doing  a  great  thing"'  (wa'lasila). 

('opi)ers  are  always  sold  to  rivals,  and  often  a  man  will  oiler  his  cop- 
per for  sale  to  the  rival  tribe,  if  it  is  not  accepted,  it  is  an  acknowl- 
edgment that  nobody  in  the  tribe  has  money  enough  to  ])uy  it,  and 
the  name  of  flu>  tribe  or  clan  would  consetiuently  lose  in  weiglit. 
Therefore,  if  a  nnin  is  willing  to  accept  the  offer,  all  the  memi>ers  of 
the  tribe  must  assist  him  in  this  undertaking  with  loans  of  blankets. 


')  7 


346 


REPORT    OF   NATIONAL    MUSEUM,  1895. 


Debts  wiiicli  are  repaid  in  tlie  wa'lasila  were  mostly  contracted  in  this 
manner. 

In  order  to  better  illustrato  this  curious  ])roceeding,  1  will  describe 
the  sale  of  a  copper  which  took  idace  in  the  winter  of  1894-95. 

First,  a  feast  was  celebrated,  in  whicli  the  Ma'malf'letpila  offered  the 
copper  Ma'xtsTilEm  for  sale  to  the  Kwakiutl.  iMa'Xua,  chief  of  the 
clan  Maa'mtag-ila,  invited  all  the  tribes  to  his  house.    Tiien  he  si>oke: 

"Come,  tribe,  to  my  house.  This  is  the  house  of  the  first  Ma'Xua 
at  (i-agaxsdals. 

"This  is  the  feast  house  of  Ma'Xua  here. 

"This  is  tiie  house  to  which  IMa'Xua  invited  at  lOg-isbalis. 

"This  is  the  house  to  which  Ma'Xua  invited  at  Qalo'gwis. 

"This  is  the  feast  house  of  Ma'Xua  at  G*a'qis. 

"This  is  tlie  house  to  which  my  father  invited  at  Tsa'xis. 

"1  take  the  place  of  my  father  now. 

"T  invited  you.  tribes,  that  you  should  (!ome  and  see  my  house  here. 

"I  am  proud  to  si)eak  of  my  ancestor,  the  chief  who  in  the  begiuuing 
of  the  world  had  tlu;  imme  Ma'Xua.'' 

Then  Ma'Xua  turned  to  his  own  tribe  and  said:  "  Yes,  K*'esdyag*ilis. 
Yes,  Ma'Xuag'ila.  Let  me  speak  of  my  ways,  Wa,  wa!  thus  1  speak, 
my  tribe."  Then  lie  turned  again  to  the  other  tribes  and  told  them 
to  sing,  saying,  "Go  on,  tell  the  whole  world,  tribes!  go  on  and  sing; 
this  was  given  to  our  ancestois  in  tlie  beginning  of  tlie  world  by 
KuckuaxiToc.'" 

Now  INIa'Xua  stopped  speaking,  and  (t)oayr»'Llts,  chief  of  the  Ma'mal- 
elecjala  of  the  clan  Wa'las,  spoke :  "Yes,  Chief!  it  is  true  Avhatyou  said. 
I  thank  y(m  tor  your  woi'ds.  Chief!  Our  ways  are  not  new  ways.  They 
were  made  by  our  chief  (the  deity)  and  marked  out  tor  us  when  he  made 
our  ancestors  men.  We  try  to  imitate  what  our  ancestors  were  told  to 
do  by  the  creator.  Keep  in  your  old  ways.  Kwakiutl;  keej)  in  the  ways 
of  your  grandfatheis.  who  laid  down  the  custom  for  you."  Then 
he  turned  to  his  own  tribe  and  said:  "That  is  what  1  say,  Wa'k*as. 
That  is  what  1  say,  NEg-c'.  The  word  of  the  chief  shall  not  hurt 
me."  Now  he  took  the  copper  (Plate  (J)  and  said:  "Now  sing  my 
song!"  His  tribe  sang,  and  after  they  had  tinished  (i)oayo'Lla8  8i)oke 
again:  "Yes,  my  tribe!  I  can  not  help  how  I  feel;  I  have  nothing 
against  the  way,  Kwakiutl,  in  whi(!h  you  treat  me  and  my  tribe.  Now 
1  will  promise  blankets  to  you,  Kwakiutl,  blankets  to  you,  (iue'tEla, 
blankets  to  y<m,  (^)V)'nn'>yue,  blankets  to  you,  Q'o'mk'fitis,  blankets  to 
y(m,  AYalas  Kwakiutl:  this  copper  behmgs  to  Ts'a'xts'agits'Eiii(|a,  the 
son  of  Wrdas  Ni:mo'gwis.  Now  take;  cai'e,  great  tril>e!  Tliis  great 
coi)per  has  a  high  price;  its  naniv'  is  Ma'xts'oliom  {t\w.  one  of  whom  all 
are  ashamed).  Now  I  am  going  to  lay  it  down  before  you,  Kwakiutl. 
Do  not  k't  nic  carry  it  myself,  Lfi'bid !     Take  it  to  the  chiefs." 


'F.  UoiiB,  "iHtliaiiisclie  Sagtai  von  iler  Noril-I'iiciliscluMi  KiiMto  Aiuerikas,"  IJerlin, 
1805,  pago  208. 


ted  in  thi^ 


■Report  of  U.  S.  National  Museum,  1895.-  Boas. 


Plate  6. 


ill  describe 
-95, 

ottered  the 
liief  of  the 
I  he  spoke: 
St  Ma'Xiui 


louse  here, 
begiuuiiig; 

'soysig'ilis. 

s  1  speak, 

told  them 

iind  siny; 

world  by 

e  Ma'nial 
tyou  said, 
ys.  They 
II  he  made 
're  told  to 
I  the  ways 
I."     Then 

Wa'k-as. 

not  hurt 
■  sinu  i"y 
liis  sjmke 
'.  nothing 
be.  Now 
(ine'tEla, 
luikets  to 
iiiKia,  the 
liis  great 
whom  all 

wakintl. 


Chief  holding  his  Copper. 


8,"  ISerlin, 


M 


'!! 


THE    KWAKIUTL    INDIANS. 


347 


Then  La'bid  arose  and  spoke:  ''Say  Miis  ajjain,  my  chief!  Novr  look 
out,  chiefs  of  the  Kwakiixtl,  this  is  Sc'xitj'-ila  Ma'xts'olEm.'  This  I  will 
bring  to  you." 

Then  he  stepped  toward  the  Kwakiutl,  and  put  the  copper  on  the  floor 
where  they  were  sitting.  Now  <  )waxri'lag-ilis  arose,  took  the  copper,  and 
spoke:  "Thank  you.  Willas  NEuio'gwis.  Come  now,  salmon,  for  which 
our  forefathers  have  been  watching.  This  is  Ma'xts'olEm.  f  will  buy 
this  Ma'xtsTdEm.  Now  pay  me,  Kwakiutl,  what  I  loaned  to  you,  that 
I  may  buy  it  (juickly,  in  order  to  keep  our  name  as  high  as  it  is  now. 
Don't  let  us  be  afraid  of  the  price  of  Ma'xts'olEm,  my  tribe,  wa,  wa! 
Now  put  down  the  dishes,  that  our  tribe  may  eat." 

Owaxa'lag'ibs  sat  down,  the  y(mng  man  distributed  the  dishes,  and 
all  the  tribes  ate.  Now  Ma'Xua  stepi)ed  up  again  and  spoke  kindly  to 
the  eating  people,  "do  on,"  he  said,  "eat,  Walas  NEmo'gwis;  eat, 
He'Lamas;  eat,  NEg-c';  eat  you,  Ma'malcleqala;  eat,  La'qdLas;  eat, 
G*'otr',  you  NE'm(iic;  eat,  Sf-'wit'c;  eat,  R'wanuX;  eat  you,  Lau'itsis; 
eat,Wa'k*as:  eat,  Pd'tLidc,  you,  Ma't'ili)e;  eat,Writ8'f';  eat.  He' was,  you 
T'Ena'xtax.  Eat,  all  you  tribes.  Now  it  is  done.  I  have  already  told 
you  of  my  grandfather.  This  food  here  is  the  good  will  of  our  fore 
father.  It  is  all  given  away.  Now,  look  out,  Kwakiutl!  our  chief 
here  is  going  to  buy  this  copper,  and  let  us  helj)  him,  wa,  wa!"  Then 
spoke  HiVraEsk'inis  and  said :  "  Your  words  are  true.  Chief!  how  true  are 
your  words.  I  know  how  to  buy  coi)pers;  I  always  pay  high  i)rices  for 
coppers.  Now  take  care,  Kwakiutl,  my  tribe,  else  you  will  be  laughed 
.at.  Thus  [  say,  O'ts'cstalis;  thus  I  say,  Wa'uuk";  thus  I  say,  young 
chiefsof  the  Kwakiutl;  thus  1  say,  Tsd'palis;  thus  I  say,  O'gwila;  thus 
I  say,0'mx''it,youngchiefsof  thei^'d'moyur';  thus  I  say,  (^or'nii'dastsT; 
thus  I  say,  Ycqawit,  chiefs  of  the  Q'd'mk-utis;  thus  1  say,  Qoayd'Llas; 
thus  I  say,  Wa'kldis,  young  chiefs  of  the  Walas  Kwakiutl.  This  is 
my  spee(!h  for  our  children,  Ma'Xuag'ila,  that  they  may  take  care, 
wa,  wa!"  Then  (Qoayd'Llas  stood  up  again  and  said:  "Thank  you; 
did  you  hear,  Labidf  Ho, ho,  ho,  ho,  ud,  ud,  ud.  [The  "ho"  means  the 
lifting  of  the  heavy  copper  from  the  ground;  the  "ud"  is  the  cry  of  tlie 
Ts'd'ndqoa.]''  Now  let  me  invite  tliem,  Ma'malcleqala;  I  believe  tliey 
want  to  buy  mycopper.  Now  I  will  invite  tlioin."  Tlien  his  tribe  said: 
"Do  it,  do  it,"  and  he  continued :  "  Now,  Cur'tKla,  behold  the  dance  of 
La'qoagMlayukoa,  the  danghterof  Walas  NEmd'gwis.  Now,  (i'd'mdyue, 
see  the  dance  of  AomdLa,  the  daughter  of  Wrdas  NEmd'gwis.  Now, 
Q'd'mk-utis,  see  the  dance  of  Ma'mx-oyiikoa,  the  daughter  of  Walas 
NEmd'gwis.  Now,  Wrdas  Kwa'kiutl,  see  the  ;laucc  of  Ma'Xualag-ilis, 
the  son  ot  Wrdas  NEmd'gwis.    Thes<'  are  M.y  words,  wa,  wa!'" 

Then  all  the  guests  went  out.  Later  on  Owaxa'lag-ilis  invited  all 
the  Kwakiutl,  Ma'maleleiiala,  NE'infjic,  Lau'itsis,  T'Ena'xtax,  and 
Ma'tilpr*,  because  he  intended  to  buy  the  copper  Ma'xts'dlEui  that 


'  The  ono  who  uiiikeH  thirsty  aud  of  wlioiu  all  are  ashamed. 
«See  page  372. 


34S 


REPORT    OF    NATIONAL    MUSKUM,  189r.. 


morning  on  the  beach.  Then  all  the  tribes  assembled.  Owaxfi'lag-ilis 
stood  on  the  beach  and  spoke.     He  said: 

*'No\v,  come,  chiefs  of  all  the  tribes.  Yes,  you  come,  because  we 
want  to  do  a  great  work.  Now,  I  am  going  to  buy  the  copper 
]\Iri'xts'olEm,of  Wnlas  NEmo'gwis.  Only  don't  ask  too  high  a  price 
for  it.  And  yon,  young  chiefs  of  the  Kwakintl,  take  care  and  help  me. 
(io  now  and  bring  the  blankets  from  my  house.'' 

Then  the  young  men  went  and  piled  up  the  blankets  on  the  beach. 
Mii'Xua  and  ( )'tsV'stalis  counted  them.  One  man  of  the  Ma'malOleqala, 
one  of  the  Nimkish,  one  of  the  i.au'itsis,  kept  the  tally.' 

Mfi/Xua  spoke:  "It  is  my  otiice  to  take  care  of  the  ])roperty  of  our 
chief.  It  was  the  olhce  of  my  forefathers.  Now  1  will  begin.''  Then 
he  counted  one  i)air,  two  pairs,  three  pairs,  four  pairs,  Hve  i)airs,  six  pairs, 
seven  ]»airs,  eight  pairs,  nine  ])airs,  ten  pairs.  As  soon  as  ten  pairs 
were  counted,  he  said  aloud,  "ten  pairs,'' and  the  counters  repeated, 
"twenty  blankets,"  and  put  two  stones  aside.  When  INIa'Xua  had 
counted  another  ten  i)airs,  the  counters  said,  "forty  blankets,"  and  put 
two  more  stones  aside.  They  continued  to  put  aside  two  stones  for 
each  ten  ])airs  of  blankets  ( I'lates  7  and  8).  Two  men  kept  on  piling  up 
the  blankets,  and  when  they  had  jnled  up  1,000  blankets,  Mn'Xua  said 
aloud,  "One  thousand  blankets."  The  blankets  wore  piled  up  along- 
side of  a  carved  beam  standing  on  the  beach  (Plate  o).  When  the  pile 
was  high  emmgli,  a  new  one  was  begun  right  next  to  the  first  pile. 

'then  Owaxil'lag-ilis  arose  and  spoke:  "Tribes,  I  buy  the  (iopper 
INIii'xts'olEm  with  these  1,000  blankets.  I  shall  not  give  any  more 
unless  the  chiefs  of  all  the  tribes  should  ask  for  more,  wa!  That  is 
my  speech,  chiefs  of  the  Ivwakiutl."  Now  lie  sat  down  and  AVrdas 
NKuio'gwis  arose.  He  said :  "  Ya,  ( )waxri'lagMlis  I  are  your  words  true ? 
Did  you  say  it  was  enough?"'  Then  he  turned  to  his  tribe  and  said, 
"  Ya,  ( )lsl'wit !  Now  rise,  chief,  and  speak  for  me.  That  is  what  I  say, 
LiVbide." 

Then  Olsl'wit  arose  (see  Plates  0  and  10)  and  said:  "Are  those  your 
words,  Kwakintl  ?  Did  you  say  this  was  all  that  you  were  going  to  give 
for  the  copper  ?  Are  there  1,000  blankets  ? "  The  counters  replied,  "  Yes, 
there  are  1,000  blankets."  Olsi'wit  continued:  "Thank  you,  Owaxa'- 
lagilis.  Chief.  Do  you  think  you  have  finished?  Now  take  care, 
Kwakintl !  You,  Chief,  give  twenty  times  ten  pairs  more,  so  that  there 
Avill  be  200  UKU'e."  Then  he  turned  to  his  tribe  and  said,  "Chiefs  of  the 
IMii'malt'lecpila !     Now,  I  have  siiid  my  words.  Chief  VVfdas  NEmo'gwis." 

Tiien  Owaxa'lag'ilis  arose  and  said:  "Your  s])eech,  Olsl'wit,  is  good. 
It  pleases  my  heart."  And  he  said  to  the  young  men:  "Go  and  bring 
200  hliinkets  i'roni  my  ho  use."  They  went  at  once  and  brought  those 
bliuiket  s. 

Then  Ma'Xna  ai'ose  and  counted  the  blankets.     He  called  out  how 

'  I",viTV  trilx'  lias  ii  iiiuii  to  count  Itlunkets.  Tliis  otiicc  is  not  luTcclitury.  When 
coj)]ii'r.s  iiro  traded,  the,  son^  Hi:ik<>i'H  count  Itlankcts. 


I 


i 


I 


■s 

i 


Report  of  U.  S.  National  Museum,  1895  -  Boas 


Plate  7. 


[se  your 
to  give 

waxii'- 

3  care, 

it  there 

of  the 

b'g'wis.'' 

Is  gooil, 

ll  bring 

t  those 

|ut  how 

When 


^ — -jbH 

m^'jMm 

'«B^^^^^^^^^H 

^Kr     l^^^l  ^^^^^^^^^^^^^^^^H 

-^^H 

CO 

y- 

z 
< 
-J 
CO 

C3 

z 


o 
o 


i 


niVHR&^ 


«™4-"''"^- 


1 


Repoit  of  U.  S.  National  Muieum,  1895.— Boan, 


Plate  8. 


to 

I- 
lij 

z 
< 

-I 

oo 

o 

z 


z 

o 
o 


mmmm 


R*port  of  U.  S.  Nitionil  Muieum,  IB9S.     Bou. 


Plate  9. 


-I 
< 
> 

u 


< 

I 
o 

UJ 

a 
CO 


> 


UJ 

I 
O 


IW^B" 


^mw^fc^wivjif*  Mi^n 


Report  of  U.  S.  National  Mubeum,  1895.— Bcas. 


Plate  10. 


THE    KWAKIUTL    INDIANS. 


349 


* 


many  tliere  were.  IJe  said:  "There  are  1,200  blankets  in  a  pile  here, 
chiefs  of  all  the  tribes,  wa,  wa!'' 

Now  OlsJ'wit  arose  and  said:  "Thank  you,  Kwakiutl.  Verily,  1  got 
all  1  asked  for  in  my  speech  aiid  we  INhi'malr-leqala  are  pleased, 
wa,  wa ! " 

Again  Wrdas  NEmo'gwis  arose  and  spoke:  "Thank  yon,  OwaxiV- 
lag-ilis,  thaidv  you,  Cliief.  It  will  not  be  my  desire  if  all  the  chiefs  of 
my  tribe  ask  for  more  blaukets.  I  am  satisfied.''  >fow  he  turned  to 
his  tribe  and  said :  "  Xow  we  must  speak,  my  tril)e.  Arise,  G-e'g-EsLEu. 
S]»eak,  Chief!    Speak  more  strongly." 

"Ji  jn  G-e'g-ESLEii  arose  and  said:  "How  u'u-v  it  is,  tribes!  I  tliank 
you  for  your  words,  Owaxa'lag'ilis.  Yes,  Chiefs,  that  is  our  way,  to 
which  you  must  conform.  You  were  not  provident  when  you  resolved 
to  buy  tliis  great  coi)per.  My  heart  is  well  inclined  toward  you.  Chief  I 
Y'ou  have  not  finished;  you  will  give  more.  The  i»rice  of  the  coi)per 
nuist  correspond  to  my  greatness,  and  I  ask  forty  times  ten  blankets, 
that  is  400  blaukets  more,  Chief.  That  is  what  1  mean,  forty.  A\'a, 
Chief.  1  shall  not  speak  again  if  I  get  what  I  ask  from  you."  Then  he 
turned  to  his  own  tribe.  "Chief  Walas  NBmo'gwis,  I  have  done  wliat 
you  asked  of  me.   You  asked  me  to  syeak  strongly  to  that  chief,  wa,  wa !" 

Then  Owaxa'lag-ilis  arose  and  spoke,  lie  said:  "  Yes,  Chief,  your 
speech  was  good.  You  have  no  pity.  Have  you  tinished  now  asking 
for  more,  if  I  am  williug  to  give  your  chief  400  blankets  more  ?  A  nswer 
me  now!"  isow  G'e'g-ESLEu  spoke:  "I  shall  not  try  to  si)eak  again." 
Owaxaiag-ilis  sent  two  young  men.  They  brought  the  blankets  and 
put  them  down.    Again  Ma'Xua  took  the  blankets  and  spoke: 

"  Y'a,  tribes !  Do  you  see  now  our  way  of  buying  ?  The  Kwakintl,  my 
tribe,  are  strong  w^hen  they  buy  coppers.  They  are  not  like  you.  You 
always  bring  the  canoes  and  the  button  blaukets  riglifc  away.  Now 
there  are  l,(iOO  blankets  in  this  pile  that  I  carry  here."  He  turned  to 
the  Kwakiutl  and  said:  "That  is  what  I  say, Chiefs  of  the  Kwakiutl, 
to  those  who  do  not  know  how  to  buy  coppers.  Now  I  begin  again."  I  le 
counted  the  blankets  and  went  on  in  the  same  way  as  before.  As  soon 
as  ten  pairs  of  blankets  were  counted,  they  said  aloud,  "ten  pairs,"  and 
the  counters  said  aloud  how  many  tens  of  blankets  had  been  counted. 
When  he  had  counted  all,  Ma'Xua  spoke:  "VYa,  wa!  Now  1  say  to 
you,  chiefs  of  all  the  tribes,  it  is  really  enough!  I  have  pity  upon  my 
chief.    That  is  what  I  say,  chiefs." 

Then  Owaxi'i'lag-ilis  arose  and  spoke:  "  Wa,  Ava!  say  it  is  enough, 
Ma'niah'hMjala.  Now  you  have,  seen  my  name.  This  is  my  name;  tliis 
is  the  weight  of  my  name.  This  mountain  of  blankets  rises  through 
our  heaven.  My  name  is  the  Ufime  of  the  Kwakiutl,  and  you  can  not  <lo 
as  we  do,  tribes.  When  you  do  it,  you  ttnish  Just  as  soon  as  you  reach 
the  1,000  blankets.  Now,  look  out!  later  on  I  shall  ask  y(m  to  buy 
from  me.  Tribes!  I  do  not  look  ahead  to  the  time  when  you  will  buy 
from  me.    My(!hiefsl  that  is  what  1  say,  O'ts'estalis;  that  is  what  I 


T 


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i    V 


say,  Wa'kTclis;  that  is  what  I  say,  Ma'XuahigMlis;  that  is  what  1  say, 
Ma'Xiiayalisarar'.    That  is  what  I  say  for  all  of  you  from  whom  cop 
pors  may  l)e  bought,  by  the  chiefs  of  these  our  rivals,  the  Ma'malcleciala, 
Wa,  wa!" 

Then  Walas  NErao'gwis arose  and  spoke:  ''Yes,  Chief,  your  speech 
is  true,  your  word  is  true.  Who  is  like  you,  Kwakiutl,  who  buy  copi)ers 
and  who  give  away  blankets.  Long  life  to  all  of  you,  chiefs  of  the 
Kwakiutl.  I  can  not  attain  to  your  high  name,  great  tribes."  Then  he 
turned  to  hi^  tribe  and  said:  "That  is  what  1  said,  chiefs  of  the 
Ma'nialOleiiala,  that  we  may  beat  these  Kwakiutl.  They  are  like  a 
large  mountain  with  a  steep  precipice.  Now  arise,  Ya'ciaLEnlis,  and 
speak.  Chief  I  Let  me  see  you  that  1  may  look  up  to  you.  Chief  !  Now 
call  your  name,  Ts'o'ndqoa,  you.  Chief,  who  knows  how  to  buy  that  great 
copper.  You  can  not  be  equaled  by  anybody.  You  great  mouutaiu 
from  which  wealth  is  rolling  down,  wa,  wa!  That  is  what  I  say,  my 
tribe!" 

Then  Ya'qaLEnlis  arose  and  uttered  the  cry  of  Ts'd'noqoa:  "ho,  ho, 
ho,  ho!"  and  he  a<'ted  as  though  he  was  lifting  the  heavy  weight  of  the 
copper  from  the  giouud.  "You  all  know,  Kwakiutl,  who  I  am.  My 
name  is  Yri'<iaLKnli8.  The  name  began  at  the  time  when  our  world  was 
made.  I  am  a  descendant  of  the  chiefs  about  whom  we  hear  in  the  ear- 
liest legends.  Thelld'Xhoq  cauu  down  toXo'xop'a,andtookott'his bird 
mask  and  became  a  man.  Then  he  took  the  name  Ya'qaLEnlis.  That 
was  my  ancestor,  the  first  of  the  Qoc'xsdt'f'uox.  He  married  La'qoag'i- 
layn([oa,  the  daughter  of  NValas  XEmd'gwis,  the  first  chief  of  the  great 
dau  WcwamasqEm  of  the  Ma  nialcleijala.  That  is  the  reason  why  [ 
speak.  I  know  how  to  buy  great  coppers.  I  bought  this  copper 
Ma'xts'olEm  for  4,000  blankets.  What  is  it,  Chief?  What  is  it,  Owa- 
xalag'ilisjf  (Jtmie!  did  you  not  give  any  thought  to  my  copper  here^ 
You  always  say  that  you  are  rich,  Chief.  Now  give  more,  that  it  may- 
be as  great  as  1  am.  (iive  only  ten  times  100  blankets  more.  Chief  Owa- 
xa'lag-ilis.  It  will  not  bo  much,  give  1,000  more  for  my  sake,  wa,  wa. 
This  is  what  1  say,  Ha'wasalaL;  that  is  wiiat  1  say,  He'Xuayus;  that 
is  what  1  say,  ^Va\vilapalas^>;  that  is  what  1  say  for  all  of  you,  chiefs 
of  the  Ma'inalcleciala,  Wa,  wa!" 

Then  Owaxa'lag-ilis  arose  and  spoke:  "Yes,  yes,  you  are  feared  by 
all,  (Ireat  Chief!  Do  not  show  mercy  in  your  speech.  Now  1  am  going 
to  ask  all  of  you,  chiefs  of  the  Ma'malclecjala,  will  you  stop  talking  if  I 
give  you  these  1,000  blankets  fn  additictn  to  the  1,000  blankets  on  this 
pile  ?  If  you  say  it  is  not  enough  after  1  have  added  tiie  1,000  blankets, 
then  1  will  not  force  the  purchase  of  the  copper. 

"Now  answer  me,  Wfiias  NEmn'gwis.  1  huve  seen  no  one  giving 
1,000  blankets  more.  I  should  tell  a  lie  if  I  should  say  1  had  ever  seea 
it  done,  as  you  demand,  wa!  That  is  what  1  say,  chiefs  of  all  the 
Kwakiutl." 

Now  Wfilas  NEmd'gwis  arose  and  spoke :  "  Cliiefs,  it  is  not  my  desire; 
it  is  the  desire  of  all  those  chiefs  who  asked  for  more;  1  have  enough. 


THE    KWAKIUTL    INDIANS. 


351 


[IVlllg 

seen 
1  the 

esiie; 
ough. 


Bring  now  the  1,000  blankets  for  wbieU  Chief  Yri'qiiLEulis  asked,  wa, 
va!    That  is  what  I  say,  Ma'niah"'le<iiila,  wa!" 

Now  Owaxri/la«"ilis  sent  the  young  men  to  bring  these  1,000  bhinkets. 
Tliey  brought  tliein  and  Mfi'Xua  arose.  He  counted  the  blankets  and 
called  out  every  ten  pairs.  Then  he  made  a  speech:  "Ya!  tribes, 
have  all  the  blankets  here  been  counted  ? "  The  people'replied,  "  Yes, 
yes.  Do  not  nniintain.  Chief,  tliat  we  lost  run  of  the  number  of  blan- 
kets." Then  Ma'Xua  continued:  "There  are  li,000  blankets.  I  am  a 
Maa'mtag-ila,  whose  strength  a])pear8  when  they  buy  coi)i)ers.  Take 
care,  Chief  Owaxri'lag-ills,  else  we  shall  be  laughed  at.  Do  not  give  in ! 
Do  not  weaken,  else  you  will  not  get  that  copper." 

Then  ( )waxiVlag'ilis  arose  and  spoke :  "  Your  words  are  good,  Ma'Xua- 
It  is  good  that  you  strengthen  my  heart.  Now  speak,  Walas  NEino'- 
gwis!  Speak,  Chief,  and  tell  me  your  wishes,  else  I  shall  be  too  much 
troubled.  Now  say  your  price  and  I  will  take  it.  That  is  what  I  say, 
Wa'kidis;  that  is  what  I  say,  Tsdpfi'lis,  wa,  wa!" 

Owaxn'lag'ilis  sat  down,  and  the  tribes  were  silent.  Nobody  spoke, 
and  Walas  NEnio'gwIs  lay  down  on  his  back,  covering  his  face  with 
his  blanket.  For  a  long  time  nobody  among  all  the  men  spoke.  Then 
Yeqok'uii'lag'ilis,  the  younger  brother  of  Wrdas  NEmo'gwis,  arose  and 
said:  "Chiefs  of  the  Kwakuitl,  i  know  what  makes  my  brother  here 
sad.  Try,  chiefs,  that  your  speech. may  please  the  heart  of  my  chief 
here.    That  is  what  1  say,  chiefs  of  the  Ma'malcleqala,  Wa,  wa ! " 

Then  Ha'mts'it  arose  and  sjjoke:  "'Kwakiutl,  I  am  afraid  of  the  way 
in  which  my  chief  here  is  acting.  He  is  making  us  asleep  and  all  the 
tribes  are  asleep.  That  is  always  the  way  of  the  great  chief.  Now, 
Owaxa'lag'ilis,  try  to  please  him!" 

Then  Owaxil'lag-ilis  arose  and  said:  "Ha'mts'it!  you  said  enough. 
Too  many  are  your  words.  Lot  only  him  speak  who  knows  how  to  buy 
that  copper,  Walas  NEmo'gwis !  Do  not  let  these  children  speak.  That 
is  what  I  say,  Kwakiutl,  Wa,  wa!  Now  look  about  in  my  house,  if  you 
find  something  to  please  the  heart  of  this  chief.  Go!  young  men.'' 
They  went,  and  soon  thej  came  buck  carrying  blankets,  which  they 
put  down.  Owaxa'lag-ilis  arose  at  once  and  asked  the  young  men 
how  many  blankets  they  'lad  brought.  They  replied:  "Six  hundred 
blankets."  He  continued:  "  Is  it  true  what  you  said?  Now,  chiefs  of 
the  Kwakiutl,  I  thank  yon  for  your  words.  Ma'Xua!  Chief!  count 
them ! "  Ma'Xua  arose  and  counted  the  blankets.  Then  he  said :  "  Ya ! 
tribes,  have  you  counted  these  blankets,  also?  There  are  now  3,200. 
Look  out!  chiefs  of  the  tribes!  for  I  shall  ask  you  to  buy  our  coppers 
also!  That  is  what.  I  say,  NKg-e';  that  is  what  1  say,  R'wanuXts'e, 
wa,  wa!  that  is  what  I  say,  chiefs  of  the  Kwakiutl,  wa,  wa!" 

Now  Walas  NEmo'gwis  arose  and  said:  "Now  take  caie,  Ma'n\ale- 
letiala!  Now,  I  take  that  price  for  our  copper.  Now  give  the  boxes 
into  which  we  nniy  put  thcs  blankets.  \Ve  need  50  boxes,  and  eacli 
will  be  worth  5  pairs  of  blankets." 

Then  Owaxa'lag-ilis  arose  and  spoke :  "  Thank  you,  Walas  NEmo'gwis, 


n 


f 


352 


KEPORT   OF   NATIONAL   MUSEUM,  1895. 


i 
■ 


for  your  speech.  You  say  you  take  the  price.  Now  go,  chiefs  of  the 
Kwiikiutl,  iiiul  bring  tlio  boxes!  They  will  be  500  blankets'  wortli,  to 
be  paid  in  canoes."  Then  the  young  men  went  and  brought  short  split 
sticks.  They  brought  5  sticks.  Ma'Xua  took  them  and  spoke:  "Ya! 
tribes!  truly,  you  do  not  think  that  your  words  are  hard  against  Owa- 
xil  'lag'ilis  ?  Truly,  you  get  easily  Avhat  you  ask  for,  chiefs  of  the  Ma'nui- 
If'hMjala.  This  canoe  counts  for  a  box  worth  150  blankets.  This  canoe 
counts  for  a  box  worth  150  blankets.  This  canoe  counts  (or  a  box  worth 
100  blankets.  This  canoe  counts  for  a  box  worth  00  blankets.  This 
canoe  counts  for  a  box  worth  40  blankets,  wa,  wa!  Enough,  (ihiefs  of 
the  ]\Ia'jnalcle(|ala.  Now  take  pity  on  our  chief  here.  That  is  what  I 
say,  IC wakiutl."  Then  ( )waxri'lag-ilis  arose  and  spoke :  "  Ya,  son  Wrdas 
NEHio'gwis,  I  think  your  heart  is  pleased.  Now  there  are  3,700  blan- 
kets. There  are  700  of  the  fourth  thousand.  Come,  Walas  NEmo'gwis, 
aiul  you,  chiefs,  arise,  that  T  may  adorn  you."'  Then  AValas  NEniO'gwis 
arose  and  spoke:  ^'Come,  Ma'Xmawisaqamaye!  Come,  i.ri'bid!  Come, 
Kwa/x-ilauOkumf'!  Come,  Neuio  kwag-ilis!  Come,  Ha'wasalaL!  Come, 
Xua'x'sistala !  Come,()lsIwit!  Come, G'e'g-EsLEu !  Come,Ya'(]aLEnlis! 
Come,  Wa'k-asts'e!  Come,  Ila'misalaL!  Come,Ts'rt'xts'ais!  Let  him 
who  brought  our  cojjper  look  at  us !  Come,  chiefs  of  the  Ma'malr'kHjala." 
Then  all  the  thirteen  chiefs  stood  in  a  row,  and  Wfdas  NEmr  gwis  sjjoke : 
"This,  Jv\vakiutl,is  the  strength  of  the  Ma'maleleqahi.  These  whom  you 
see  here  are  your  rivals.  These  are  the  ones  who  have  the  great  coppers 
which  have  names,  and  therefore  it  is  hard  work  for  you  to  rival  them. 
Look  out  I  chiefs  oi'  the  ]\la'maleleqala!  in  case  they  should  biing  us  the 
copper  Mfi'xts'olKui.  Avliich  we  now  sold,  that  one  of  you  may  take  it  up 
at  once,  or  else  Ave  must  be  ashamed.  That  is  what  I  say,  chiefs  of  the 
Ma'malrleqala,  Wa,  wa!  Now  go  ou!  (^hief  Owaxa'iag'ilis!''  Tiien 
Owaxii'lag-ilis  arose  and  spoke:  "Yes,  Walas  NEmo'gwis,  and  you 
other  good  chiefs  who  are  standing  over  there.  Now,  chiefs  of  the 
Ivwaklutl,  scurry  about  in  my  house  for  something  with  Avhich  I  may 
adorn  the  chiefs."  Then  the  young  men  went.  Soon  they  came  back, 
carrying  L'OO  blankets  and  two  split  sticks,  on  which  Ave  straight  lines 
were  marked  with  charcoal. 

Then  Ma'Xua  arose,  took  the  split  sticks,  and  said:  "Thank  you, 
chiefs  of  the  Ma/maleleqala,  for  the  Avay  in  Avhich  you  act.  It  must  be 
true  that  you  are  pleased  with  the  way  of  our  chief  here.  Now  listen, 
chiefs!  Adoin  yourselves  with  this  canoe,  Avhich  is  worth  50  blankets, 
and  with  this  cauoe,  which  is  also  worth  50  blankets,  and  Avith  these 
200  blankets  here.  Noav  there  are  4,000  blankets  in  all,  Wa,  Ava!  Let 
me  say,  it  is  done!" 

Immediately  Walas  NEmo'gwis  made  a  speech,  and  said:  "I  take 
this  price,  tribes !  Thank  you.  Chief  OAvaxa  lag-ilis ;  thank  you,  Chief; 
thank  you,  IvAvakiutl." 

Noav  OAvaxfi'lag-ilis  arose  and  spoke:  "  Ya,  Wfdas  NEmo'gwis.  Have 
you  taken  the  price,  Chief  f"    Wfdas  NEmo'gwis  replied :  "  1  have  taken 


THE    KWAKIUTL    INDIANS. 


353 


'  1  take 
I,  Chief; 

Have 
f e  takeu 


the  price."  "Why,  Walas  NEino'gwia,"  said  Owaxa'laff'ilis,  "  you  take 
the  price  too  soon;  you  must  think  poorly  of  me,  Chief!  I  am  a 
Kwakiutl;  I  am  one  of  tliose  from  whom  all  your  tribes  all  over  the 
world  took  their  names.  Now  you  give  up  before  1  linishod  trading 
with  you,  Ma'malrdeqala.  You  must  always  stand  beneath  us,  wa,  wa ! 
Now  go,  young  men;  call  our  chief  here,  that  he  niiiycome  and  see  the 
tribes.  Bring  L;l'(i()ag-ilak"."  Then  the  young  men  went,  and  soon 
they  returned.  The  sister  of  Owaxa'lag'ilis  followed  them,  carrying 
200  blankets.  Owaxfi'lag-ilis  spoke:  "Ya,  tribes,  come  here!  This  is 
La'qoag-ilak".  That  name  comes  from  the  oldest  legends.  Now,  take 
her  clothes  and  you,  IMa'Xua,  give  them  away ! "  Now  Ma'Xua  counted 
the  blankets.  There  were  200  blankets  of  the  fifth  thousand.  There 
wore  4,200.  "Wa,  wa!  Chiefs  of  the  Ma'maleleqala,"  said  he.  Then 
Walas  NEmo'gwis  spoke:  "Thank  you,  chiefs!  Now,  Ma'maleleqala, 
we  Avill  divide  tiie  property  tomorrow,  wa,  wa!" 

It  was  described  above  how  a  boy  is  introduced  into  the  distributi(ms 
of  property  going  on  among  the  tribe.  It  remains  to  state  how  he 
acquires  his  fust  copper.  When  the  young  man  has  acquired  a  certain 
number  of  blankets,  one  of  his  older  friends  invites  him  to  take  a  share 
in  the  purchase  of  one  of  the  cheaper  coppers,  which  may  have  a  value 
of,  siiy,  aOO  blankets.  The  boy  contributes  200  blankets  as  his  share 
and  the  other  man  jmrchases  it,  announcing  the  young  man  as  his  part- 
ner in  the  transaction.  The  copper  is  delivered  to  the  young  man,  who 
becomes  a  debtor  to  his  partner  for  the  amount  of  blankets  contributed 
by  the  latter.  He  announces  at  once  that  he  will  sell  the  copi)er  the 
following  year,  but  that  he  is  Avilling  to  deliver  the  copper  on  the  spot. 
With  these  words  ho  lays  it  down  before  the  tribe.  One  of  the  chiefs 
of  a  rival  tribe  takes  the  copper  and  pays  as  a  first  installment  100 
blankets.  Then  the  boy  i^romises  a  distribution  of  blankets  (tsO'Xua) 
for  the  following  year  and  loans  out  the  100  blankets  which  he  has 
received.  The  next  year  he  calls  in  his  outstanding  debts  and  invites  all 
the  neighboring  tribes  to  a  feast,  to  which  his  own  tribe  contributes  food 
and  fuel.  In  the  course  of  the  festival  he  pays  the  chief  who  took  his 
copper  200  blankets,  being  the  value  of  the  100  blankets  received  the 
previous  year,  together  with  100  percent  interest  (seep. -'Ml).  Then 
the  purchaser  pays  the  sum  of  750  blankets  for  the  copper,  incliuling 
boxes  and  belt,  as  described  above.  Of  this  amount  700  are  distributed 
on  the  following  day  in  the  prescribed  fashion  among  the  neighboring 
tribes.  Now  the  young  man  proceeds  to  loan  out  his  blankets  until 
Avithiu  a  few  years  he  is  able  to  repay  the  share  of  his  partner  who  fust 
helped  liim  to  buy  the  copper.  When  the  time  has  come  fortius  trans- 
action, his  i)artncr  pays  him  double  the  amount  of  what  he  (the  partner) 
has  contributed,  and  the  young  man  returns  to  him  double  of  this 
amount. 

The  rivalry  between  chiefs  and  clans  finds  its  strongest  expression 
in  the  destruction  of  property.  A  chief  will  burn  blankets,  a  canoe,  or 
NAT  MUS  95 23 


354 


REPORT   or   NATIONAL   MUSEUM,  1895. 


i=S 


•M' 


broiik  ii  copper,  thus  iudiciitinj;'  liis  (lisre}>av(l  of  tlio  ainouiit  ol"  property 
(k'stroyed  iuul  showiiij;"  that  Lis  iujimI  is  stronger,  liis  power  j^ieater, 
than  that  of  his  rival.  If  the  latter  is  not  able,  to  destroy  an  equal 
amount  of  projyerty  without  lutuih  delay,  his  name  is  ''broken."  He  is 
vamiuished  by  his  rival  and  his  influence  with  his  tribe  is  lost,  while 
the  name  of  the  other  chief  gains  correspondingly  in  rei;nwn. 

Feasts  may  also  be  counted  as  destruction  of  property,  because  the 
food  given  can  not  be  returned  except  by  giving  another  feast.    The 

most  expensive  sort  of  feast  is  the  one  at 
which  enormous  quantities  of  fish  oil  (made 
of  the  oulachon)  are  consumed  and  burnt, 
the  so-called  ''grease  feast."  Therefore  it 
also  raises  the  name  of  the  person  who  can 
alTord  to  give  it,  and  the  neglect  to  speedily 
return  it  entails  a  severe  loss  of  i)restige. 
Still  more  feared  is  the  breaking  of  a  valu- 
able copj)er.  A  chief  may  break  his  copper 
and  give  the  broken  parts  t»»  his  rivrd.  If 
the  latter  wants  to  keep  his  ]>restige,  he 
must  break  a  qopper  of  ecpuil  or  higher 
valnCj  and  then  return  both  his  own  broken 
copper  and  the  fragments  which  he  has 
received  to  his  rival.  The  latter  may  then 
pay  for  the  copper  Avhich  he  has  thus  re- 
ceived. The  chief  to  whom  the  i'ragments 
of  the  first  copper  are  given  may,  however, 
also  break  his  copper  and  throw  both  into 
the  sea.  The  Indians  consider  that  by  this 
act  the  attacked  rival  has  shown  himself 
sui)erior  to  his  aggressor,  because  the  latter 
may  have  expected  to  receive  the  broken 
copper  of  his  rival  in  return  so  that  an 
actual  loss  wcmld  have  been  i)revented. 

]u  by  far  the  greater  number  of  cases 
Avhere  cop])ers  are  broken  the  copper  is 
preserved.  The  owner  breaks  or  cuts  off 
one  part  after  the  other  until  finally  only 
the  T-sha]M'(l  ridge  reniains.  This  is  valued  at  two-thirds  of  tlie  total 
value  of  tlieco])per  and  is  the  last  i>art to  be  given  away.  Tiieorder  in 
which  the  ]>arts  of  tlie  copper  are  usually  broken  off  is  shown  in  the 
ncconq)anying  illustration  (fig.  4).  The  rival  to  whom  the  piece  that 
has  been  broken  off  is  given,  breaks  off"  a  similar  ])iece,  and  returns  both 
to  tiie  owner.  Thus  a  copper  nuiy  be  broken  ui>  in  <'ontests  with 
diffei'cnt  livals.  Finally,  somebody  suc(!eeds  in  buying  uj)  all  the 
broken  I'ragnuMits,  which  are  riveted  together,  and  the  co])j)er  has 
attained  an  increased  value.  Since  the  broken  «'opi)er  indicates  the 
fact  that  the  owner  has  destroyed  i)ro])erty,  the  Indians  ])ride  them- 
selves upon  their  ])ossession  (see  Flares  11  ami  12). 


ImU.  4. 
roi'i'KR  I'l.A'rK. 
The  order  in  '.vliich  tlie  scctioiiM  arc 
lin>krii    nil'    iiiiil    thniwu    iiwiiy    is 
iiidicatpd  li\  llio  lottcr.-i  i(i~il). 


\ 


>r  property 
vv  fircater, 
,'  Jill  e(|iial 
n."  lie  is 
lost,  while 
I. 

t'canse  tlie 

•ast.    Tlie 

tlio  one  at 

ioil  (made 

lud  burnt, 

lercfore  it 

u  who  can 

o  speedily 

'  ]>restiye, 

of  a  valu- 

liis  coi)per 

rival.    If 

estige,  he 

or  higher 

^n  broken 

h  he  has 

may  then 

s  thus  re- 

lagments 

however, 

l)()tli  into 

it  by  this 

himself 

the  latter 

e  broken 

that  an 

ited, 

of  cases 

•oi»per  is 

futs  off 

illy  only 

le  total 

order  in 

n  in  the 

I'ce  that 

lis  both 

sts  with 

all  the 

})er  has 

ites  the 

e  thein- 


(1 


I 


ii 


Report  n(  U    S.'Natiora!  Muieurp,  1895.     Bnai 


Plate  11, 


I 


'  t 


1 

^^ 

■ 

n 

mm 

^^,:4 

^^^ 

BWp^ 

^&3I 

• 

• 

=^ — „ — "" —  -^. —  . 

tl 


Chief  holding  Broken  Copper. 


ri! 


\    I 


I      ! 


Jteport  of  U   S.  National  Museum,  I89S.— Boas. 


Plate  12. 


m 


Chieftainess  holding  Broken  Copper. 


II 


THE    KWAKIUTL   INDIANS. 


365 


The  rivalry  bt'twc'en  chiefs,  when  carried  so  far  that  copperH  are 
destroyed  iiiid  tluit  grease  feasts  are  given  in  order  to  de8tr<)y  the 
prestige  of  tlie  rival,  <»ften  develop  into  open  enmity.  When  a  person 
gives  a  i^rease  feast,  a  great  flre  is  lighte*!  in  the  center  of  the  house. 
Tlie  Hanu's  leap  up  to  the  roof  and  the  guests  are  almost  scorched  by 
tiie  heat.  Still  the  etifjuette  demands  that  they  do  not  stir,  else  the 
host's  lire  has  con«iuered  them.  Kven  .vhen  the  roof  begins  to  burn 
and  the  lire  attacks  the  rafters,  they  niiist  appear  unconcerned.  The 
host  ah)ne  has  the  right  to  send  a  man  up  to  the  roof  to  put  out  tlie  tire. 
While  the  feast  is  in  progress  the  host  sings  a  scathing  song  ridiciding 
his  rival  and  ])raising  his  own  clan,  the  feats  of  his  forefathers  and  his 
own.  Then  the  grease  is  filled  in  large  spoons  and  passed  to  the  rival 
chief  first.  If  a  i)erson  thinks  he  has  given  a  greater  grease  feast  than 
that  offered  by  tlie  liost,  he  refuses  the  spoon.  Then  he  runs  out  of 
the  house  (g'e'qEnix'it=chief  rises  against  his  face)  to  fetch  his  copper 
"to  squehrli  with  it  the  tire."  The  host  proceeds  at  once  to  tie  a  cop- 
per to  each  of  his  house  posts.  If  he  should  not  do  so,  the  person  who 
refused  the  spoon  would  on  returning  strike  the  posts  with  the  copper, 
which  is  considered  etpial  to  striking  the  chief's  face  (k'i'lxa).  Then 
the  man  who  went  to  fetch  his  copper  breaks  it  and  gives  it  to  tlie  host. 
This  is  called  "squelching  the  host's  fire."  The  host  retaliates  as 
described  above. 

The  following  songs  show  the  mauner  in  which  rivals  scathe  each 
other. 

First  NEqiViVKHk-Km  (=ten  fathom  face)  let  his  clan  sing  the  follow- 
ing song  at  a  feast  which  lie  gave: ' 

1.  Our  jjrcat  famous  cliitsC  is  known  oven  outside  of  our  world,  oh !  ho  is  the 
highest  chief  of  nil.  [Then  he  sang:]  The  chiefs  of  all  the  tribes  are  my  servants, 
the  chiefs  of  all  the  tribes  are  my  Hpeakors.  They  are  ])iece8  of  copper  which  I  have 
broken. 

[The  people:]  Do  not  let  our  chief  rise  too  high.  Do  not  let  him  destroy  too 
much  i>roporty,  else  we  nhiill  be  made  like  broken  pieces  of  copper  by  the  great 
breaker  of  cojjpers,  tho  great  splitter  of  coppers,  the  great  chief  who  throws  cop- 
pers into  the  water,  the  great  one  who  can  not  be  surpassed  by  anybody,  tho  one 
Hurnioiinting  all  the  chiefs.  Long  ago  you  went  and  burnt  all  tlie  tribes  to  ashes. 
You  went  and  defeated  the  <'hief  of  all  the  tribes;  you  made  li's  people  run  away 
and  look  for  their  relatives  whom  you  had  slain.  You  went  and  tho  fame  of  your 
power  was  heard  amoug  the  northern  tribes.  You  went  and  gave  blankets  to  every- 
body, chief  of  all  tribes. 

2.  Do  not  let  us  stand  in  front  of  him,  of  whom  we  are  always  hearing,  even  at 
tho  outermost  limits  of  this  world.  Do  not  lot  ns  steal  from  our  chief,  tribes!  else 
he  will  become  enraged  and  will  tie  our  hands.  He  will  hang  us,  the  chief  of  the 
tribes. 

[Ne(|a'pi;uk*Em  sings :]  Do  not  mind  my  greatness.  My  tribe  alone  is  as  great 
as  four  tribes.  I  am  standing  on  our  fortress;  I  am  standing  on  top  of  the  chiefs  of 
the  tribes.  1  am  Copper  Face,  fireat  Mountain,  Supporter,  Obstacle;  my  tribes  are 
my  servants.  '.     ' 

At  another  feast  he  let  his  i)eople  sing:* 

1.  Do  not  look  around,  tribes!  do  not  look  around,  else  wo  might  see  something 
that  will  hnrt  ns  in  the  great  house  of  this  really  great  chief. 


I 


:l 


t  ! 


I 


'  See  Appendix,  page  C67. 


''  See  Appendix,  page  668. 


u 


356 


REPORT    OF   NATIONAL    MUSEUM,  1895. 


2.  "Do  not  look  arouud,  tribes  I  do  not  look  around,  else  we  might  see  something 
■foruiidtiblc  in  the  gniat  liouse  of  this  really  great  chief.  His  house  has  the 
Ts'o'noiioa.'  Therefore  ■we  are  benumbed  and  can  not  move.  The  house  of  our 
double  chiei",-  of  the  really  great  chief,  is  taking  our  lives  and  our  breath.'' 

3.  "Do  not  make  any  noise,  tril)es !  do  not  make  any  noise,  else  we  shall  precipi- 
tate a  landslide  of  wealth  from  our  chief,  the  overhanging  mountain."' 

4.  [Xeqfi'pEnk'Em  sings :]  "I  am  the  one  from  whom  comes  down  and  front  whom  is 
untied  the  red  cedar  bark  '  i'or  the  chiefs  of  the  tribes.  Do  not  grumble,  tribes!  do 
not  gru.uble  in  the  house  of  the  great  double  (thief,  Avho  makes  that  all  are  afraid  to 
die  at  his  hands,  over  whose  bodj'  is  sjtriukled  the  blood  of  all  those  who  tried  to 
eat  in  the  house  of  the  double  chief,'  of  the  really  great  chief.  Only  one  tliiug 
enrages  me,  when  people  eat  slowly  and  a.  little  only  of  Ihe  food  given  by  the  great 
double  chief." 

While  these  sougs  are  merely  a  praise  of  the  deeds  of  the  s'nger,  the 
following  reply  by  He'uak-alaso,  the  rival  of  ^^Eqri'i)Enk*Kai  is  bitter  to 
the  e.xtreiiie.  In  it  the  singer  ridicules  him  for  not  yet  having  returned 
a  grease  feast.-' 

1.  I  thought  ^mother  one  was  causing  the  smoky  weather?  I  aia  tlie  only  one  on 
earth — the  only  one  in  th(*  world  who  makes  thick  smoke  rise  from  the  beginning 
of  the  year  to  the  end,  for  the  'uvit'd  tribes." 

2.  What  will  my  rival  say  .-.gain — ihi)<;  'spider  woman;'  what  will  he  pretend  to 
do  next  ?  The  words  of  ;hat  'spider  woman '  do  not  go  a  straight  way.  Will  he  not 
brag  that  he  is  going  to  give  away  canoes,  that  he  is  going  to  break  coppers,  that 
he  is  going  to  give  a  grease  feast?  Such  will  be  the  words  of  the  'spider  woman,' 
and  therefore  your  face  is  dry  .and  moldy,  you  who  are  standing  in  front  of  the 
stomachs  of  'ae  chiefs. 

3.  Nothing  will  satisfy  you;  but  sometimes  1  treate<l  you  so  roughly  that  you 
begged  for  mercy.  Do  you  know  what  you  will  bo  like?  You  will  be  like  an  old 
dog,  and  you  will  spread  j'our  legs  before  me  when  I  get  excited.  Yon  did  so  when  I 
broke  th(^  great  copjters  '  ("loud'  and  'Making  Ashamed,'  my  great  jiroperty  and  the 
great  coppers,  'Chief  and  'Killer  Whale,"  and  the  one  namc^l  •  I'oiii  t  Island'  and 
'The  Feared  One'  and  'Heavei.'  This  I  throw  into  your  face,  you  wliom  I  always 
tried  to  vautiuish;  whom  I  have  ma  created;  who  does  not  dare  to  stand  erect  when 
I  am  eating;  the  chief  whom  eveu  every  weak  man  tries  to  vamjuisli. 

4.  Now  my  feas;  '  Oo  to  him,  the  poor  on«^  who  wants  to  be  led  t'ic»iii  the  son  of 
the  I'hief  whose  own  name  is  ■  Full  oT  Smoke'  and  '(ireatest  Smolfc'  \('\  er  mind: 
give  him  i)lenty  to  eat,  make  him  drink  until  he  will  be  r[ualmish  and  vomits.  My 
feast  steps  over  the  fire  right  up  to  the  chief,^ 

In  order  to  make  the  ett'eet  of  the  song  still  stronger,  an  etiigy  of  the 
rival  chiefis  sometimes  placed  near  the  fire.  He  is  lean,  and  is  repre- 
sented in  an  attitude  as  though  begging  tliat  tln^  lire  be  not  made  any 
hotter,  as  it  is  already  scorching  him  (Plate  13). 

Property  may  not  only  be  destroyed  for  the  ]mr])ose  oi'  damaginj.  tlie 


'  A  fabulous  monster.     See  page  372. 
■The  war  chief  and  jiotlalch  chief. 
'Tlio  emblem  of  the  winter  ceremonial.     See  i>ag(>  435. 
'This  refers  to  the  fact  that  ho  killed  a  chief  of  the  Awi'k-'cnox  in  a  feast. 
'^'See  Appendix,  page  (>()!). 
''Namely,  by  the  fire  of  the  grease  feast. 

''  The  first  grease  feast  went  as  far  as  the  center  of  the  house.     As  NEcpVpKuk'Km 
(lid  not  return  it,  the  second  one  steonod  forward  across  the  iire  right  up  to  him. 


I 


I 


the 


I 

■a- 

I 

i 


i 


I 


I 


Plate  13. 


Image  representing  the  Rival  Chief. 
From  A    Hastinn.  "  Nnrtlnvfst  (Vmsr  of  Aincricn." 
OrJKiuul  ill  Hoyrtl  Ktlinoniapliifiil  Mu.st'iiiii,  licrliii. 


-f 


J 


I    ■ 


mm 


Report  of   U.  S.  National  Musc-um    1895. -Boas 


Plate  14 


ac 
ui 
a. 
u. 
O 

U 

o 
z 


o 

I 


z 

< 

z 

H 
Z 


o 
a. 
tu 
m 

o 
I 


'.    i 


THE    KWAKIUTL    INDIANS. 


357 


1 


prestige  of  tb«'-  rival,  but  also  for  the  sole  puri)ose  of  jiiaiiiing  distinc- 
tion. This  is  (lone  mainly  at  the  time  when  houses  are  ]»uilt,  when 
totem  poles  are  erected,  or  when  a  son  has  been  initiated  by  the  s]»irit 
presiding  over  the  secret  soctiety  of  his  dan,  to  which  ccremoi'.y  refer- 
ence has  ;')rcviously  been  made.  It 
seems  that  in  olden  times  slaves  were 
sometimes  killed  an<l  biiried  under 
the  house  jtosts  or  under  (otem  posts. 
I-ater  on,  instead  of  being  killed,  they 
were  given  away  as  presents.  When- 
ever this  was  done,  the  inverted  figure 
of  a  man,  or  an  inveited  head,  was 
placed  on  the  pole.  In  other  cases 
coppers  were  buried  under  the  posts, 
or  given  away.  This  custom  still  con- 
tinues, and  in  all  such  cases  copi»ers 
are  shown  on  the  post,  often  in  such 
a  Wiiy  that  tln^y  sire  being  held  or 
bitten  by  the  totem 
animals (I'late  14).  At 
the  time  of  the  initia- 
tion (»f  a  member  of 
the  clan  slaves  were 
also  killed  or  coppers 
Avere  destroyed,  as 
will  be  described  in 
greater  detail  later  on. 
The  ])i'operiy  thus 
destroyed  is  called  the 
d'mayfi,  the  ]trice  paid 
for  the  house,  the 
post,  or  for  the  initi- 
ation. 

The  distril)ution  or 
destruction  of  prop 
erty  is  not  always 
made  solely  for  the 
purpose  of  gaining 
l)restige  lor  one's  self, 
but  it  is  Just  as  often 
ma<le  for  the  benefit  (»f 
the  successor  to  the 
name.  In  all  such  cases  the  latter  stands  during  the  festival  next  to  the 
host,  or,  as  the  Indian  terms  it.  in  front  of  him,  and  the  chief  states  that 
the  property  is  distributed  or  destroyed  for  the  one  "standing  in  front  of 
|iim"  (Lawu'hiame),  which  is  tlierefore  tlie  term  used  for  the  chief'a 
eldest  son,  or,  in  a  more  general  sense,  for  the  heir  pre^'uml^tive. 


I'OTI.ATIII    MASK    n|-  Till;    KUKWA'KrM. 

Uiiulilc  iiiiisU  ciipiiMciir  )iniii;;()i«niiMl  iiinl  cliiscd  by  niouiisiilNtiiiins. 

('()  Oil  1 1- 1-  view,  roprusi'iUinj;  tin'  mici'slcii  in  :iii  iiiifjiv  Mliilr  of  mi  ml, 
viiii(|iiisliiiin  lii>i  liv.ils.  (//)  'i'lio  in;isk  ojicikmI  i('|prps<'iitiii(;  tla- 
iinri'slrir  iu  ii  iilenH.iiit  stale  'il'  niiinl.  distrilmliti;;  jiroiMTty. 

IV  A,  N.i.  I-.'4.1,  I{..vnl  Kll\iicicr.i|.lii.  111.  MiH,i;in  ll.rlin.     CmI!.-,!,-.!  ^     A.  ,):i.  nl.s.'n. 


i       ■ 


358 


liEPORT    OF    NATIONAL    MUSEUM,   1895. 


At  all  these  festivals  masks  are  occasionally  worn  which  rei)resent 
the  ancestor  of  the  clan  and  refer  to  its  lejuend.  1  will  J4ive  one  exam- 
ple: In  the  potlatch  of  the  clan  K"k\vri'kiini  of  the  QVt'nioyue,  a  mask 
representing  one  of  the  forefathers  of  the  i)resent  clan  (not  their  first 
ancestor),  whose  uanie  was  No'lis  or  Wa'tse  appears, — a  double  mask, 
surmounted  by  a  bear  (fig.  a).  The  bear  broke  the  dam  which  pre 
vented  the  property  of  No'lis  going  up  the  river.  The  outer  mask 
shows  No'lis  in  a  state  of  rage  vanciuishiug  his  rivals;  the  inner  side 
shows  liim  kindly  disposed,  distributing  property  in  a  friendly  way. 
His  song  is  as  follo'vvs: ' 

1.  A  bear  is  staiHtiuf-   at  the  rivci'  of  the  AVauderer  who  traveled  all  over  the 

worhl. 

2.  Wild  is  the  bear  at  the  river  of  the  Wanderer  who  traveled  all  over  the  world. 
8.  A  daugerous  tish  is  going  up  the  river.     It  will  put  a  limit  to  the  lives  of  the 

])eople. 

4.  Ya!     The  si'siuL-  is  going  up  the  river.     It  will  jmt  a  liuiit  to  tli<-  lives  of  the 

people. 

5.  Great  things  are  goitig  up  the  river.     It  is  going  uj)  the  river  the  copjier  of  the 

eldest  brother  of  our  tribes. 

Another  song  used  in  these  festivals  is  as  follows: ' 

1.  The  heat  of  the  rliief  of  the  tribes  will  not  hav(^  mercy  upon  the  iieople. 

2.  The  great  lire  of  our  (^hief  iu  which  stones'  are  glowing  will  not  lia\  <>  mercy 

upon  the  jieople. 

3.  You.  Miy  rival,  will  eat  what  is  left  over  when  1  dance  in  my  grease  feast,  when 

I,  the  chief  of  the  tril>es.  perform  the  lire  dance. 

4.  Too  great  is,  what  you  are  doing,  our  chief.     Who  e(|ual8  our  chief  I     lie  is  giv- 

ing feasts  to  the  whole  world. 

5.  Certainly  he  has  inherited  from  his  father  that  h(i  never  gives  a  small  feast  to 

the  lower  chiefs,  the  chief  of  the  tribes. 

The  clan  Hafi'naLino  have  the  tradition  that  tlieir  ancestor  used  the 

fabulous  double-headed  snake  for  his  belt  and  bow.     In  their  potlatches 

the  chief  of  the  gens  appears,  therefore,  dancing  with  a  belt  of  this 

de8crii)ti<)n  and  with  a  bow  carved  iu  the  shai)e  of  the  double-headed 

snake.     Th«»  bow  is  simjdy  a  long  carved  and  painted  stick  to  which  a 

string  running  tlirough  a  number  of  rings  and  connecting  with  tiie 

horns  and  tongues  of  the  snak.'  is  attached.    When  the  string  is  pulled, 

the  horns  tire  erected  and  the  tongues  i>ulled  out.     When  the  string  is 

slackened,  tin-  horns  drop  <lown  and  the  tongues  .slide  back  again 

(Plate  ir>). 

I\'.  Mahuiacje. 

Marriiigc  among  the  Kwakiutl  must  be  considered  a  i»urchase.  which 
*•  is  conducted  on  the  same  ]»iinciples  as  the  purchase  of  a  coi»])er.     But 
the  object  Ijought  is  not  oidy  the  woman,  but  also  the  right  of  member- 
ship in  her  dan  for  the  future  children  of  the  couple.     1  ex])lained 


'  See  Appends,  page  (570. 

''  See  i)age  'Ml. 

•'  Sec  Ajipendix,  page  ()71 . 

■•Stones  heated  in  the  fire  for  boiling  the  food  to  be  used  in  tlio  fi^ast. 


Il 


Report  of  U    S.  National  Museum,  189S.— Boat. 


Plate  15. 


Dance  of  the  Chief  of  the  Haa'nalino  Clan. 


-!'     !■ 


I 


THE    KWAKIUTL    INDIANS. 


350 


before  that  many  privileges  of  the  chin  descend  only  through  marriage 
upon  the  .son-in-law  of  the  iK)ssessor,  who,  however,  does  not  use  them 
himself,  but  jicciuires  them  for  the  use  of  his  suecessor.  These  privi- 
leges are.  of  eourse,  not  given  as  a  present  to  the  son-in-law,  but  he  ^ 
becomes  entitled  to  them  by  paying  a  certain  amount  of  proi)erty  for  " 
his  wife.  The  wife  is  given  to  him  as  a  lirst  installment  of  the  return 
payment.  The  (trest  of  the  clan,  its  privileges,  and  a  ((msiderable 
amount  of  other  j)roperty  besides,  are  given  later  on,  when  the  couple^ 
have  children,  and  the  rate  of  interest  is  the  higher  the  greater  the  num- 
ber of  children.  For  one  child,  200  per  cent  of  interest  is  paid;  lor 
two  or  more  children,  300  per  ceut.  After  this  payment  the  marriage 
is  annulled,  because  the  wife's  father  has  redeemed  his  daughter.  If 
she  continues  to  stay  with  her  husband,  she  does  so  of  her  own  free 
will  (wulc'L,  staying  in  the  house  for  nothing).  In  order  to  avoid  this 
state  of  affairs,  the  husband  often  makes  a  new  payment  to  his  father- 
in-law  in  order  to  have  a  claim  to  his  wife. 

The  law  of  descent  through  marriage  is  so  rigid  that  methods  liave 
developed  to  prevent  the  extinction  of  a  name  when  its  bearer  has  no  • 
daughter.  In  such  a  case  a  man  who  desires  to  acquire  the  use  of  the 
crest  and  the  other  privileges  connected  with  the  name  performs  a 
sham  marriage  with  the  son  of  the  bearer  of  the  name  (Xue'sa;  New- 
ettee  dialect:  da'xsitsi:nt=taking  hold  of  the  foot).  The  ceremony  is 
performed  in  the  same  manner  as  a  real  marriage.  In  case  the  bearer 
of  the  name  has  no  children  at  all,  a  sham  marriage  with  a  part  of  his 
body  is  performed,  with  his  right  or  left  side,  a  leg  or  an  arm,  and  the 
privileges  are  conveyed  in  the  same  manner  as  in  the  case  of  a  real 
marriage. 

It  is  not  necessary  that  the  crest  and  privileges  should  be  aci^uired 
for  the  son  of  the  person  who  married  the  girl,  but  they  may  be  trans-  > 
ferred  to  his  successor,  whoever  that  may  happen  to  be. 

As  the  acquisition  of  the  crest  and  privileges  connected  with  it  i| 
play  so  important  a  part  in  the  management  of  marriages,  references 
to  the  elan  traditions  and  dramatic  performances  of  portions  of  the 
myth  are  of  fre(|uent  occurrence,  as  may  be  seen  from  the  following 
descrii)tioMs: 

J  will  describe  lirst  tlie  man  iage  of  a  Ma'maleleqala  Chief. 

XEmo'knlag'ilists'e  called  all  the  young  men  of  all  the  tribes  to 
come  to  his  house.  After  a  second  call  all  the  young  men  came.  Then 
he  arose  and  spoke:  "Thank  you,  my  brothers,  for  coming  to  my 
house.  You  know  what  is  in  my  mind — tliat  I  want  to  marry  to  day. 
You  know  that  I  wanted  you  to  come  that  I  miglit  ask  my  i)rotlieis  to 
invite  all  the  i>eople.  Xow  dress  yourselves;  there  is  the  paint  and 
the  eagle  down." 

Th(>  liiVg-us  aiose  and  sjxjke:  ■' Yes,  XEmo'kulag-ilists'e,  these  are 
your  wends.  1  and  my  friends  will  go  now  to  make  war  upon  the  daugh- 
ters of  all  the  chiefs  all  over  the  world.     Now  take  care,  my  friends! 


/ 


360 


REPORT   OK    NATIONAL    MUSEUM,  18!»5. 


y>>ung  c'tiiefs  of  nil  the  tribes;  paint  yourselves  and  put  dowu  on  your 
liciuls.''  Then  t lie  young  men  painttMl  theniselves  and  put  down  ou 
tlieir  heads,  and  went  out  to  the  nortli  end  of  tiie  villajje.  First  they 
went  into  the  liouse  of  IIii'inasa(ia.  As  soon  as  tliey  ha<l  entered 
they  all  said,  "Listen!"  and  La'jcus  spoke:  -'Hear  mo,  tribes!  go  and 
help  to  bring  my  bride  into  my  liouse.''  Here  he  stopped,  and  one  of 
tlie  men  living  in  the  house  said:  "We  will  do  so/'  Now  tliey  went 
from  house  to  houses  and  spoke  in  the  sauie  way.  Then  they  all  went 
back  into  tlie  liouse  of  >rBmo'kulag'ilistsV'.  Tlu'ii  they  went  at  ouco 
to  call  the  tribes,  and  they  all  came.  Now  Wa las  NEuio'gwis  spoke: 
"(5ouu»,  chiefs  of  all  the  tribes,  to  hear  the  words  of  our  chief.  We 
will  uudie  war  upon  tlie  tribes.  Something  great  is  in  the  door  of  the 
liouse  of  our  future  wife.  That  is  all."  Then  Walas  NKino'gwis 
counted  the  blankets  and  the  counters  kept  tally.  When  200  were 
counted,  he  said:  "We  pay  for  our  wife  these  200  blankets  here." 
Tiien  he  counted  100  blankets  more,  and  said  :  "With  these  100  blan- 
k(^ts  we  will  lift  her.  We  must  lift  a  heavy  weight  for  the  son  of 
La'lawig-ila."  All  the  men  replied:  "True,  true  are  your  words,  chief." 
Walas  NEino'gwis  counted  100  blankets  more, aud  said:  "These  are 
intended  for  calling  our  wife.  Wa,  chiefs!  there  are  400  blankets  here, 
by  means  of  which  we  are  trying  to  get  the  daughter  of  Lil'lawig-ila." 

Then  Ile'Lamas  arose  and  sjjoke:  "Yes,  sou,  your  speet^h  is  g(»od. 
All  our  tribes  heard  what  you  said.  Now  take  care,  else  a  mistake 
might  be  made.  'IMius  1  say,  chiefs  of  all  the  tribes.  Now  arise, 
T;iV(|r)Las,  and  you,  Ma'Xmawisaqamae,  aud  you.  Ya'ciaLEulis,  and  you, 
Mii'Xuayalits'c;  we  want  to  go  to  war  now.  Now  ask  if  it  is  all 
right."  They  gave  them  each  a  single  blanket  to  wear.  Then  these 
four  men  arose  aud  went  to  the  liouse  of  Lil'lawig-ila.  They  sat  down 
in  the  doorway,  and  'la'tidLas  spoke:  "We  come,  chief,  to  ask  you 
about  this  nuirriage.  Here  are  400  blankets  ready  for  you.  Now  we 
are  ready  to  take  our  wife.     That  is  all." 

Then  spokt^  Lri'lawig-ila:  "Call  my  future  son-in-law,  that  he  may 
come  for  his  wife;  but  let  him  stay  on  the  beach.  Vou  all  shall  stay 
there;  only  the  blankets  shall  (?ome  into  my  house."  Then  Yji'qaLEiilis 
spoke:  "Thank  you.  Chief,  for  your  words.  Now  let  us  tell  our  chief." 
Then  they  went  to  the  house  of  NEino'kulag'ilists'e.  They  went  in,  aud 
qa'qoLas  tohl  the  answer  of  Lri'lawig-ila  to  the  chiefs  of  all  the  tribes, 
saying:  "He  told  us  to  come  soon  to  take  our  wife."  Then  all  the 
y<miig  men  took  the  blankets.  They  put  them  ou  the  shoulder  of  other 
young  men  and  all  walked  out.  They  put  the  blankets  dowu  on  the 
beach.  Then  lle'Lamas  arose  and  spoke:  "All  the  tribes  came;  I 
came,  Lfi'lawig-ila,  to  take  from  your  arms  your  daughter  to  be  my 
wife.    Now  count  the  blankets  which  we  brought." 

Then  Walas  NEmd'gwis  arose.  He  took  the  blankets  and  spoke: 
"Y'^es,  chiefs  of  all  the  tribes,  I  am  not  ashamed  to  tell  about  these 
b'ankets.     My  grandfather   was  a  rich   man.     Therefore  I  am  not 


f 


, 


[ 


^i 


] 


THK    KWAKIUTL    INDIANS. 


361 


I 


jisliained  to  speak."  "True,  true!"  said  all  the  men,  "who  would  jjiiiu- 
say  it,  Cliiefl"'  Walas  Js'KmO'gwis  counted  the  blankets.  When  tlvu 
pairs  of  blankets  were  eounted,  he  i)ut  them  on  the  shoulder  of  one  of 
the  four  men,  who  carried  them  into  the  house  of  La'lawijjMla.  Thus 
they  did  until  200  blankets  were  counted  and  carried  into  the  house. 
He  said:  ''With  these  blaidcets  tliey  are  nuirried.  Now  we  will  try  to 
lift  our  wife  from  the  tloor."  lie  took  the  blankets  and  said:  "With 
these  we  lift  her  from  the  tloor."  He  eounted  apun  live  pairs,  ])ut 
them  on  the  shoulder  of  one  of  the  yonnj;  nu^n,  who  carru'd  them  into 
tiie  house,  until  100  were  counted.  Then  Walas  Niomo'ywis  said: 
"There  are  JOO,  as  we  told  you,  chiefs!  Now  we  will  call  our  wife.'' 
He  took  a  blanket  and  said:  "  We  call  her  with  these,"  and  counted  in 
the  same  mannin-  as  before.  When  100  blankets  had  been  counted,  he 
said:  "There  are  100  blankets  here."  When  the  four  men  had  carried 
all  into  the  house  of  La'lawij^-ila,  he  came  out  and  said:  "That  is  what 
1  wished  for.  All  the  tribes  came  to  marry  my  <laughter.  Let  my  son- 
in  law  hear  it.  He  shall  come  into  my  house  if  his  heart  is  strong 
enough,  wa  wa!"  As  soon  as  his  speech  was  linished,  eight  men 
brought  burning  torches  of  cedarwood.  Four  stood  on  the  right  haiul 
side  of  the  door  and  four  on  the  left  baud  side.  They  put  the  burning 
ends  of  the  torches  close  together,  just  wide  enough  apart  for  a  mau  to 
pass  through. 

Now  Ma'Xua  arose.  He  was  to  pass  through  the  lire.  He  ran  up 
to  it,  but  as  soon  as  he  came  near  it,  he  became  afraid  and  turned  back. 
Now  he  called  NEnnl'kulag-ilists'e :  "  Hear  it !  his  heart  nuist  be  strong 
if  he  wants  to  accomplish  what  I  attempted  iu  vain."  NKuiokula- 
g'ilists'e  arose  and  said:  "  Yes,  Ma'Xua,  your  word  is  true.  Now  look 
out,  chiefs!  else  we  shall  not  get  my  wife  and  I  shall  be  ashamed  of  it. 
That  is  the  legend  which  my  father  told  nu^,  how  the  daughter  of 
Nu'iiemasKcpl  was  married  at  |)a'jSaxs(lalis.  A  tire  was  at  the  door  of 
her  house.  Now  arise,  TiiVi.iliLa,  take  two  pairs  of  blankets  and  give 
them  to  him  whose  heart  is  strong,  else  our  friends  will  try  in  vain  to 
get  my  wife."  Then  La'LiliLa  arose,  took  the  blankets  and  carried 
them  to  Walas  NKuio'gwis,  who  spoke:  "Tribes!  Let  him  whose  heart 
is  strong  go  up  to  that  house.  These  two  i)airs  of  blankets  are  for  him 
who  will  go  there."  Then  Ma'Xuag-ila  the  Koskimo  arose  and  si)oke: 
"1  am  not  frightened.  I  am  LK'lpela.  This  name  comes  from  theoldest 
legend.  He  knew  how  to  jump  into  the  tire.  Now  1  will  go,  you  beat 
the  boards!"  As  soon  as  the  men  began  to  beat  the  boards  he  ran  up 
to  the  fire,  and  although  the  torches  were  close  together,  he  ran  through 
them  int(>  the  house.  He  was  not  hurt.  When  he  got  into  the  house, 
NEuio'kulag-ilists'e  said:  "Ho,  ho,  ho,  ho.  He  has  succeeded!  Thank 
you,  my  tribe."  As  soon  as  MaXuag-ila  had  entered  the  house  the  tire 
disappeared.  La/Lawig-ila  came  out  and  spoke:  "<"ome  now  and  take 
y(mr  wife,  son  in-law!"  They  brought  out  blankets  and  T.fi'Lawig-ila 
said:  "Now  I  give  you  a  small  gift,  sou-iu-law.     Sell  it  for  food.     There 


i 


IMAGE  EVALUATION 
TEST  TARGET  (MT-3) 


1.0 


I.I 


132 


25 


'■''  *-  IIIIIM 

i    142    ilO 


1.8 


1.25 

U.     1.6 

■a 6" 

► 

Hiotogmphic 

Sciences 

Corporation 


23  WEST  MAIN  STREET 

WEBSTER,  N.Y.  14580 

(716)  872-4503 


^ 

^ 


'^^ 


% 


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rf' 


1 


iV 


362 


RLPOKT   OF   NATIONAL   MUSEUM,  1895. 


are  liOO  blankets."  Then  Walas  NKnio'gwis  arose:  "I>on*t  sit  down, 
tribes.  Let  ii8  sing  a  song  of  joy!  Take  care,  chiefs  of  the  Ma'aiale- 
]e<|ahi,  we  will  make  fun  of  the  Kwakintl.  .My  chief  has  again  given 
blankets.  The  name  of  my  tribe  is  Ma'maleleqala,  who  vanquish  all. 
I  am  feared  by  all  the  tribes.  1  can  not  be  lifted.  I  know  how  to  buy 
great  coppers.  1  make  chiefs  out  of  poor  jnen.  Whenever  I  give 
away  blankets,  I  do  so  in  Tsa'xis  on  account  of  the  legend  of  Ma'lele- 
qala,  who  was  first  transformed  into  a  man  at  this  place." 
Thus  spoke  Willas  NEmo'gwis  and  all  arose  and  sang: 

1.  The  deer  wutit  ou  tbo  water,  niiil  trit^l  to  inako  war  on  bin  yoiiuger  brother. 

2.  Kui-kiiaxii'or-  gave  up  tbo  cbaHu,  trying  to  make  war  on  bin  yoiiugcr  brother. 

3.  Only  1  do  tliis  way.     Otily  I  am  tbo  great  one  who  takes  away  the  dangbter  of 

chiefH,  the  yonnger  brother  of  Knr-knaxa'oo. 

When  they  stopi)ed  singing,  NEmo'kulag'ilistsV"  said,  *'Ho,  ho,  ho, 
ho,"  and  he  promised  to  give  away  blankets.  He  said:  "These  are 
blankets  for  ycm,  (Jue'tEla;  blankets  for  you,  (^'n'moyuf';  blankets  for 
you,  Waias  Kwakiutl;  blankets  for  you,  Q'o'mk'utis.  They  belong 
to  T[il'<ioaq5i,  the  daughter  of  IS^Emo'kulag'ilists'e,"  and  he  said,  "Now 
go  to  take  my  wife  and  the  blankets." 

Then  the  men  went  to  the  house  of  Laiawig'ila,  and  after  a  short 
time  they  (uime  back.  Ts'a'ts'alkoalis,  his  daughter,  was  among  them. 
Then  all  the  men  went  home,  lie  did  not  give  away  the  blankets  at 
once.    She  we  it  to  live  with  her  husband. 

Ilereis  the  le.scriptiou  of  another  marriage :  The  successor  of  Ma'Xua, 
chi-  f  of  the  (rua'tsT'Uox,  was  engaged  to  nnirry  He'nEdemis,  daughter 
of  Ya'qaLasame,  chief  of  the  Qo'-scifMnuX.  Then  Ma'Xua  sent  four 
men — Kasa'lis,  A'wite,  XEme'malas,  and  Ya'Side — to  ask  if  Ya'<iaLa- 
same  agreed  to  the  marriage.  As  soon  as  the  four  men  entered  his 
house,  Kasa'lis  spoke:  "  I  come,  chief!  sent  to  you  by  the  sou  of  Ma'Xua. 
He  has  400  l)lankets  ready  to  be  given  to  you  to  buy  in  nnirriage  your 
daughter,  and  also  to  take  home  your  daughter,  Ya'qaLasauir'.  We 
beg  of  y<m,  O,  Chief!  to  bend  j'our  heart  to  cmr  wishes,  for  you  have 
nothing  to  complai!i  of.  We  all  are  of  one  descent.  We  are  sent  by 
your  uncle,  chief,  and  by  your  great-grandson,  the  successor  to  Ma'Xua. 
Thus  I  say,  NEinf-'malas,  Nuw  we  have  said  our  speech.  A' witr-,  Ya'gidr*. 
Now,  .X'witc,  y(tu  sjjeiik  to  our  un<*le  here."  Then  A'wite  spoke:  "Let 
me  speak  next,  Kasa'lis.  I  came,  sent  as  a  messenger  by  your  uncle. 
Let  us  try  to  get  our  relative.  Now,  Ya'Side,  you  speak  next."  Jle 
said:  "1  am  the  double-headed  snake.'  There  is  nothing  in  the  world 
that  I  am  unable  to  obtain.  Now  move  your  tongue,  and  give  us  an 
answer.'' 

Then  Ya'qaLasamO  spoke:  "You  have  flnislied  your  speeches  that 
you  were  to  deliver  to  me,  chiefs  of  the  (lua'ts'enox.  Only  let  your 
tribe  take  care,  .V'wite.  Now  you  nu«y  have  my  daughter.  Come  here 
to-morrow,  but  strengthen  your  hearts.    Now  go  and  tell  Chief  Ma'X  ua 


y 


'  Peo  page  H71. 


i 


THE    KWAKIUTL   INDIANS. 


^63 


that  I  will  show  my  legend — the  iiro  in  the  house.  ICyou  do  not  run 
away  from  the  heat  of  my  lire,  you  may  have  my  dauj^hter.  Now  jjii, 
masterhi !" 

Then  the  four  men  left  the  house.  They  went  and  repented  the 
words  of  YaNiaLasamT'  to  iMa'Xiia,  who  prayed  his  tribe  not  to  fear 
the  Are. 

As  soon  as  they  had  left,  Ya'<iaLa8ann'  earved  a  larjje  mask  repre- 
senting the  "Sea  Hear,"  the  mouth  of  which  opened,  and  attached  it 
to  a  bearskin  which  his  dancer  was  to  wear.  Then  he  took  a  basket 
and  went  to  the  graveyard,  where  he  took  seven  skulls  and  other  bones, 
which  he  carried  home  in  his  basket.  Then  he  opened  the  mouth  of  the 
bear  mask  and  put  the  skulls  and  the  other  bones  into  it.  Xext  he 
prepared  the  seats  for  Ma'Xua  and  his  friends  close  to  the  tirephuie. 
lie  i>oured  several  bottles  of  grease  into  a  wooden  box  and  l)uilt  up  a 
high  pyre,  on  top  of  which  he  placed  the  box  containing  the  grease. 

O  I  the  following  day  Ma'Xua  called  his  tribe,  and  all  prepare<l  to  go 
to  Ya'qaLasame's  house.  When  they  entered,  Mil'Xini  said :  '•  Now  be 
very  careful,  my  tribe!  Do  not  forget  how  kindly  I  feel  toward  all  of 
you.  If  ever  you  ask  me  to  help  you,  I  do  not  spurn  you,  but  I  feel 
proud  of  your  kind  feeling  toward  me.  Now  chiefs!  A'witc,  and  you, 
NEmc'raillas,  id  y<m,  Ya'jfidc,  do  for  mo  as  I  have  <lone  toward  you. 
I  fear  he  will  show  his  great  lire,  then  let  us  take  care,  my  tribe!  The 
llrst  Gua'ts'euj^x  were  never  afraid;  they  never  lied  from  anything. 
Therefore  we,  our  present  generaticm,  must  not  fear  anything,  wa!" 

Then  Y'^a'Side  spoke:  "Let  us  stand  by  our  chief,  (Jna'ts'cnuxl  Let 
us  stand  by  our  chief !  The  name  Ma'Xua  conies  from  the  time  long 
before  <mr  grandfathers.  Now  our  generation  is  living.  Take  care, 
Ma'Xua,  and  you,  my  grandson,  r)ri'ifaxidalaLe,  Ibr  tln^  jx^ople  of  our 
tribe  have  seen  your  kind  heart,  wa!" 

Then  they  loaded  four  canoes  with  (he  l»lankets,  for  it  is  a  hmg  way 
from  the  village  of  the  (lua'ts'enox  to  that  of  the  (^Vsip'nmX.  They 
paddled,  and  when  tliey  arrived  at  the  village  of  th  i  Qo's«p"'muX, 
A'wite  arose  in  the  canoe  and  said:  "Now,  show  yourselves,  (^o'scp- 
muX !  1  am  of  the  (lua'ls'enoX  tribe  and  come  to  get  Hc'iiKdemis,  the 
daughter  of  your  chief,  Ya'qaLasame,  as  wile  for  my  gramlson,  i)ri'iiaxi- 
dahiLc.  Now,  NEg^'tse  and  A'wite,  count  the  blankets!"  Now  they 
counted  the  blankets.  As  soon  as  there  were  live  pairs  of  blankets, 
A'wite  said:  "Ten  I  am  paying  for  my  wife,"  and  when  another  live 
pairs  were  counted,  he  said  so  again,  and  so  on  until  all  tlie  l>lankets 
were  counted.  Then  Ya'ipiLasame  went  <tnt  of  the  house  and  said: 
"Come, (lua'ts'enox,  come  up  from  the  beiich  into  my  house."  Then 
they  all  went  ashore  and  entered  Ya'ipiLasame  s  house.  When  all  were 
in,  (iottX'i'lats'e  spoke:  "Welcome,  Gua'tsV'iiox !  Come,  Ma'Xua ;  (M>me, 
Ya'Hide;  come,NEnie'nn*ilas;  come,  A'wite;  come,  Ka'salis.  Thank  you 
for  coming,  Chief  L'E'nk-alas.  Now  take  care,  (lua'tsViiox,  for  here  is 
the  (^V)'mO(|oa,  a  sea  moustcr,  who  swallows  everything,  and  there  in 


I  ! 


i 


d()4 


HKPOKT   OF   NATIONAL   MUSEUM,  Ifellfi 


tlio  r«'ar  of  tlie  lions«  is  lie  wln»  devoured  everyone  who  tried  to  marry 
the  daughter  of  Ya'qaLasamr',  and  this  fire  has  hurt  everyone  m'Iio 
tried  to  iiiarry  llr'nKdemis.  Now,  Cliief  Va'tiaLasamf',  light  your  lire 
and  let  the  iduef  f^et  our  daughter  here.'' 

Tlien  Va'(|aLasanir'  lit  thu  lire  and  all  the  Gua'tsV'iiox  sat  down 
elose  to  it.  Wiien  the  lire  was  burning,  V'a'qaLasamr'  spoke:  "Now 
take  care,  (lua'tsV-nox.  for  I  intend  to  try  you.  You  said  you  were  not 
afraid  of  TsV>'nrM|oa  ?  Now  I  will  try  all  of  you,  chiefs  of  the  (lua'tsV'nox. 
On  aeeount  of  this  lire  nobody  «!an  get  my  daughter." 

When  the  grease  began  to  burn,  all  theGua'tsVnox  lay  down  on  their 
backs  and  their  blankets  were  scorched.  Now  the  lire  died  oul,  an<l 
then  KasiVlis  spoke:  *'Ya,  (^o'sqemuX  !  This  is  my  way.  I  am  afraid 
of  nothing.  Kven  if  you  shoidd  begin  to  murder  us,  I  should  not  run 
away.  Now,  (Jna'ts'enox,  we  have  our  wife.  Mere,  Chief  Ya'qaLa- 
sanu"'!  Look  atour  blankets  which  we  are  giving  you."  Then  Ya'(|aLa- 
same  spoke:  '-Chiefs  of  the  Gua'ts'f'nox,  I  have  seen  you  are  really  a 
savagii  people,  and  everyone  fears  you.  I  am  afraid  of  you,  for  you 
are  t\w  first  ones  Miio  have  not  run  away  from  my  lire.  If  you  had 
run  away,  you  would  not  have  obtained  my  daughter  for  your  wife." 
Then  he  shouted:  '*Take  her,  (lua'tsV-nox!  Now  you.  <levourer  of  all 
tribes,  step  forward,  that  Ma'Xna  and  i)a'jfaxidalaLr'  may  see  who  has 
eaten  the  suitors  of  my  daughter.  Now  look,  NEuuVmiilas;  look, 
A'wite;  look,  Yfi'Sitle;  aiul  you,  KasaTis,  and  see  the  devoiirer  of  the 
tribes."  Then  Ya'<iaLasamr'  took  a  pole  and  poked  the  stomach  of  the 
devourer  of  the  tribes  who  had  come  forwjird.  Then  the  mask  vom- 
ited the  seven  skulls  and  the  other  bones  and  Ya'<|aLasamr>  continued: 
"Now  look  at  it,  (lua'tsV'Uox.  These  are  the  bones  of  the  suitors 
who  came  to  marry  my  daughter  and  who  ran  away  from  my  lire.  The 
di'vourer  of  tribes  ate  them.  That  is  what  he  vomited.  Now  come, 
He'nEdemis,  and  go  to  ytmr  husband!" 

Then  she  came  and  went  into  the  canoe  of  the  (lua'ts'enox.  They 
all  went  into  the  canoe  and  returned  home. 

I  will  give  still  another  example,  namely,  the  marriage  ceremony  of 
the  L'a's(i'r'nox,  which  is  founded  on  the  following  tradition  :  A  chief  of 
the  L'a'sqVnox  speared  a  sea  otter  which  palled  his  canoe  out  to  sea. 
He  tried  to  cut  the  line,  but  it  stuck  to  the  canoe.  Finally  the  moun- 
tains of  his  country  went  out  of  sight.  After  a  long  time  he  saw  a 
black  beach,  and  when  he  came  near,  he  saw  that  it  was  the  place  where 
all  the  coal  of  llres  goes  when  it  drifts  down  the  northward  <'urrent  of 
the  sea.  lie  passed  this  place  and  came  to  the  place  where  all  the  dry 
saud  is  drifting  to  and  fro.  The  sea  otter  continued  to  pull  him  on,  and 
he  arriveil  at  the  place  where  the  down  (of  birds)  is  drifting  on  the 
water.  He  passed  those  and  came  to  the  place  where  the  toilet  sticks' 
are  going.  Finally  he  discovered  a  village  on  a  beach.  The  sea  otter 
jumped  ashore  ami  was  transformed  into  a  man,  who  entered  the  chiePs 

■CodampHiita  nsetl  in  pluce  of  toilet  paper. 


1 


I 


THE   KWAKIUTL   INDIANS. 


365 


house.  Tlip  diiors  siH>aker  invited  the  man  to  enter,  and  asked  him 
what  he  wanted.  The  person  wlio  sees  peoples'  tlionghts  sat  to  the 
right  of  the  dwn-  and  said :  "  He  conies  to  yet  a  magical  treasure,''  Then 
the  chief  of  the  sea  otter,  for  it  was  he  whose  house  he  haul  entered, 
gave  him  a  har|K)on  and  said :  "  Vou  will  be  the  chief  of  the  world.  Do 
you  want  anything  else?''  '♦  Yes,'' replied  the  man,  '•  I  want  to  marry 
your  dau^'hter.*'  She  was  sitting  on  a  platform  in  the  rear  of  tin;  house. 
He  nmrried  her,  and  the  chief  gave  him  four  men  to  show  him  the  way 
home.  The  girl's  names  were  Tsr''sa<[a  (sea  otter  pup  woman)  and 
(i-aiaxa-is  (tirst  to  receive  gifts).  When  they  ai)proached  tlie  village  of 
theL'ji'sqV'nox,  Tsr'siiqa  commanded  her  husband  to  throw  the  man  who 
was  sitting  in  the  bow  of  the  canoe  into  the  water.  He  made  him  lay  off 
his  mask  and  threw  him  into  the  water.  His  name  was  Xa'ya'la  (S(mnd 
of  stones  rolling  on  the  beach).  Then  the  sea  began  to  roll  in  heavy 
waves.  The  woman  ordered  him  to  throw  the  three  other  men  into  the 
Avater.  He  did  so,  and  they 
were  tranformed  into  three 
islands,  which  i>rotect  the 
beach  of  the  L'a'sq'cnox 
village.  Since  that  time  the 
l/a'sq'cnox  use  four  masks 
representing  these  men  in 
their  marriages. 

The  bridegro<)nrs  tribe  go 
in  c'auoes  to  the  girl's  house. 
When  they  arrive  in  fr(»nt  of 
her  house,  four  old  men  who 
wear  the  masks  repi-esenting 
the  four  men  referred  to  step 
ashore.  They  walk  four  steps 
and  then  ]K>rform  a  dance. 
They  look  at  the  girl's  tribe 
and  iM>int  toward  the  house  as  though  directing  their  friends.  Then 
tiiey  go  back  int<»  the  canoe  and  take  tiioir  masks  off.  Figure  (i  rep 
resi'uts  the  mask  of  Xa'ya'lii.  I  liave  not  seen  the  three  other  masks 
belonging  to  the  ceremony.  The  broad  band  on  top  of  the  musk  repre 
sents  the  head  ornament  of  cedar  bark  which  Xa'ya'la  is  said  to  h;ive 
worn.  The  four  men  receive  in  |>ayment  of  their  dance  a  blanket  eacn 
from  the  bridegr<M»m. 

At  this  place  I  can  describe  only  a  portion  of  the  ceremonial  pre 
scribe<l  for  the  return  of  the  purchase  money  and  the  ilelivery  of  the 
crest  to  the  son  in  law,  a^s  it  is  in  most  <;ases  performed  as  a  part  of  the 
winter  ceremonial  and  must  be  treated  in  connection  with  the  latter 
subject.  (See  p.  4LM.)  The  return  of  the  purchase  money  is  called 
qautc  x-a.  and  the  particular  manner  of  return,  which  will  be  described 
here,  LEnE'mXs'a. 

The  people  are  all  invited  to  assemble  in  the  house  of  the  wife's  father. 


Flu.  n. 

MAKIIIAOK   MAHK  OK  THE  1,'A'Si/KNiVx. 

Ilci^lit  14  ilirlicH. 

IV   A,   No,   Iml,   Ki'jal  Kl)iii<i|rn|'lii.  :il    Miiacuin,  llrrllii.    Cillrrlixl  by  A. 

Jai  oltM-ii. 


liri 


3(56 


RKl'ORT   OF   NATIONAL   Ml'SEUM,  1805. 


VVlieii  all  the  guests  have  assembled,  tlie  fatlioriii  law  of  the  youug  man 
enters,  aecompaiiied  by  his  clan.  Four  of  them  are  carrying  the  mast 
of  a  canoe,  out;  holding  it  at  the  top,  another  one  at  the  butt,  and  two 
at  internuidiate  points.  They  wall;  to  the  right  and  stand  on  the  righc- 
hand  side  of  the  door  on  tlie  front  side  of  the  house,  facing  the  nnddle.' 
Then  the  wile's  I'utlier  calls  his  son  in  law,  who  steps  forward  and  stands 
in  the  right-hand  rear  corner  of  the  house.  The  other  speaker  tells 
him  that  the  mast  represents  li<l8  of  boxes  (g-i'sExstslla,  see  p.  4L'l)  tied 
together  (LEiik"),  and  that  they  contain  everything  tluit  he  owes  his 
son-in  law.  The  latter  replies,  asking  if  the  coppers-  house,  its  posts, 
and  his  father-in-law's  names  are  in  it  also.  Even  if  the  ohi  man  should 
not  have  intended  to  give  all  of  this,  he  must  comply  with  this  demand 
and  promise  to  give  it  all  to  his  son-in-law.  Next,  the  young  man's  wife 
is  sent  by  her  father  to  fetch  the  copper.  She  returns,  carrying  it  on 
her  back,  and  the  ycning  men  of  her  clan  bring  in  blankets.  All  of  this 
is  given  to  the  young  nmn,  who  proceeds  at  once  to  sell  the  copper  oft- 
hand.  This  is  called  '^ holding  the  copper  at  its  foreheiur'  (dsl'gMue)* 
In  such  a  case  less  than  one-half  of  the  actual  price  is  paid  for  the 
cop])er.  If  it  is  worth  0,000  blankets,  it  will  bring  only  2,o00  blankets. 
The  buyer  must  pay  the  price  on  the  spot,  and  the  blankets  which  the 
young  man  obtains  in  this  numner  are  distributed  by  him  right  away. 
Hy  this  distvibution  he  obtains  the  right  to  live  in  the  house  which  his 
father-in-law  has  given  to  him. 

Although  in  most  marriages  the  house  and  name  of  the  bride's  father 
are  promised  to  be  transferred  to  the  young  man,  this  is  not  necessarily 
the  case.  The  dow(  v  agreed  upon  may  consist  oidy  of  coppers,  <'anoes, 
blankets,  and  the  like. 

I  learned  about  a  curious  instance  how  a  man  punished  his  father-in- 
law  who  had  long  delayed  the  return  of  the  purchase-money  and  was 
evidently  evading  the  <luty  of  giving  up  his  luime  an<I  homo  to  his  son- 
in-law.  The  latt«'r  carved  an  imag«^  representing  his  wife  and  invited 
all  the  i)eople  to  a  feast.  Then  he  put  a  stone  ar<mnd  the  neck  of  the 
image  and  threw  it  Into  the  sea.  Thus  he  had  destroyed  the  high  rank 
of  his  wife  and  indirectly  that  of  his  father  in  law. 


I 


V.  The  Ci.an  LE(rEM)s. 

It  appears  fi-om  what  has  been  said  before  that,  in  order  to  ftdly 
nnderstand  the  various  ceremonies,  it  is  necessiuy  to  be  familiar  with 
the  clan  legends.  In  the  following  chapter  I  will  give  a  selection  of 
legends  which  will  make  clear  their  connection  with  the  carvings  used 
by  each  clan  and  the  ceremonials  performed  on  various  occasions. 

It  seems  desirable  to  introduce  at  this  place  a  fuller  description  of 


'Tlie  piMitioiiH  in  tlio  Iiomho  are  ahvii.vN  {{ivnii  iiccording  to  the  Iiulian  method: 
']'hu  lire  iuthu  (Mitcr  side  (i.nHitk),  the  walls  the  hack  Hide  (u'ui).  Thus  ri^bt  and  left 
arc  always  to  he  considored  th<!  corresponding  sides  of  a  person  who  is  looking  toward 
the  fire  tVoni  the  front  or  rear  of  the  house. 


THE    KWAKHJTL    INDIANS. 


307 


tlu'  i>Ijiii  of  the  house  than  has  heretofore  been  jfivcn.  T\\v  houses  of 
the  Kwftkiutl  form  ii  squaro,  tlie  sides  of  which  are  I'rom  40  to  <M»  feet 
long.  (Figs.  7  and  8.)  The  door  (D)  is  vtenerally  in  the  center  «>f  the 
side  nearest  the  sea,  which  forms  tlie  front  of  the  house.  The  latti'r 
has  a  gable  roof,  the  ridge  of  which  runs  from  the  front  to  the  rear. 
The  walls  consist  of  boar<ls.  which  are  fastened  to  a  framework  of  pedes. 
The  sides  of  the  door  are  formed  by  two  posts  (A )  from  (i  to  8  inches  in 
diameter  and  standing  al)out  4  feet  apart.     Over  the  d<M>r  they  are  con- 


FlK.  7. 

OROt'Sn  I'l.AN  OK  KWAKIITI.  liODSI. 

nected  by  a  crossbar  (B).  (Tig.  8.)  Sometimes  the  framework  of  the 
door  is  made  of  heavy  planks.  The  framework  of  the  house  front  con- 
sists of  two  or  three  vertical  poles  (C),  about .{  inches  in  diameter,  on 
each  side  of  the  door.  They  are  from  8  to  10  feet  apart.  Their  length 
diminishes  toward  the  sides  of  the  house  according  to  the  inclination  of 
the  roof.  These  poles  are  connected  by  long  crossbars  (K).  whi»;h  are 
tied  to  their  outer  side  with  ropes  of  cedar  bark  at  half  the  <listaiu!e 
between  the  roof  and  the  ground.  The  franu'work  of  the  rear  jiart  is 
siutilar  to  that  of  the  front,  but  that  of  the  sides  is  far  stronger,  as  it 


ITT 


368 


REPORT   OF   NATIONAL   MUSEUM,  1895. 


huH  to  HiipiNirt  the  roof.  Two  heavy  postH  (K),  alM)ut  0  iiicIieH  in  diam- 
eter, are  erected.  Tlieir  headH  are  cut  out  and  a  beam  of  tlie  same 
liameter  \n  laid  over  them.  At  thejointn  it  is  cut  out  so  is  to  tit  into 
lAu)  licsuls  of  tlie  i)OHtH.  On  liotli  sides  of  tlic  door  and  m  the  corre- 
H]»ondinj,'  ]»art  of  the  rear  side,  about  li  feet  distant  from  ihe  central 
line  of  the  house,  the  supjiorts  (U)  of  tike  roof  are  erected.  These  form 
the  principal  part  of  the  franunvork,  and  are  tlie  first  to  be  made  when 
the  house  is  built.  They  stand  abovit  .'J  feet  from  the  wall,  inside  the 
house.  These  uprights  are  about  2  feet  in  diameter  and  are  jjenerally 
<!onne«'ted  by  a  crosspiece  ((1)  of  the  same  diameter.  On  each  side  of 
the  crosspiece  rests  a  heavy  beam  (II),  which  runs  from  the  front  to  the 
rear  of  the  house. 


Ki-.  8. 

KI.BVATION  ANI>  HKCI'IOK  OP  KWAKIUTI.  HOCxB. 

Sometimes  these  beams  are  supported  by  additional  uprights  (T'), 
which  stand  near  the  center  of  the  house.  The  rafters  (li^  are  laid 
over  these  heavy  timbers  and  the  beams  forming  the  toi>s  of  the  sides. 
They  are  about  8  inches  in  diameter.  Light  poles  about  3  iiulies  thick 
are  laid  across  the  rafters.  They  rest  against  the  vertiiral  poles  (C)  in  the 
front  and  rear  of  the  house.  After  the  heavy  framework  which  supports 
the  central  part  of  the  roof  is  erected,  a  bank  about  3  feet  in  height  is 
raised  all  around  the  outlines  of  the  house,  its  outer  side  coinciding 
with  the  lines  where  the  walls  are  to  be  erected.  liong,  heavy  bocards 
4  or  5  inches  thick  are  implanted  lengthwise  along  the  front  of  tlie 
house,  their  upper  edges  standing  2A  or  .'i  feet  abovi^  the  ground.  Tlien 
the  earth  forming  the  bank  is  stamped  against  them,  and   thus  a 


T 


THE    KWAKIUTL    INDIANS. 


361) 


platform  is  inadu  riiiiiiiiig  along  tlie  front  of  tli<>  lionso.  LatiT  on  this 
IH  continued  all  around  the  lious«>.  Tliu  framework  of  tiio  front  is  tiie 
uoxt  to  be  ureitted.  I'lie  ]>o1(>h  (C)  stand  in  the  dirt  forming  the  plat- 
form. The  upper  edjjes  of  the  front  boards  which  \v«'re  implanted  into 
the  );round  are  (grooved,  and  in  this  groove  the  boards  forming;  the 
front  wall  stand.  They  are  liel  ov  nailed  to  the  crossbar  (  K)  and  to  tho 
foremost  rafter,  whi(*h  is  connected  with  the  framework  of  the  front. 
The  next  thin;;  to  be  done  is  to  make  the  rear  wall  and  the  sides.  The 
ffUMuer  exactly  corresponds  to  the  front,  the  do«»r  only  b«'in;;  waiitinpf. 
The  boards  forming;  the  side  walls  are  implanted  in  the  p-ound,  stand- 
in^f  vertically,  their  upper  ends  bein;;  tied  to  the  beam  formini;  the  top 
of  the  framework.  The  platform  running;  alon^  the  inner  sides  of  the 
walls  is  tlnishctl  by  stamping  tho  earth  against  the  side  walls.  The 
roof  consists  of  a  peculiar  kind  of  boards,  which  run  from  the  gable  to 
the  sides  of  the  house.  They  lap  on  their  edges  like  Chinese  tiles. 
This  arrangement  has  the  etiect  that  the  rain  runs  from  the  roof  with- 
out jjenetrating  into  the  house.  The  house  front  is  generally  linished 
by  cutting  the  boanls  otl*  along  the  roof  and  by  finishing  them  oil'  with 
a  molding.  A  Way  logs  are  placed  in  front  of  the  door,  forndng  steps 
(T)  that  lead  to  the  platform.  Steps  of  the  same  kind  lead  from  the 
platform  to  the  lloor  of  tho  house.  The  board  forming  the  inner  side 
of  the  platform  slopes  slightly  inward.  The  Iwrnse  has  no  smoke 
escape,  but  several  of  the  boards  forming  the  roof  can  be  pushed  aside. 
During  tho  night  these  o]>enings  are  closed,  but  in  the  morning  one 
board  over  every  fireplace  is  ]iushed  aside  by  means  of  a  long  pole. 
As  it  is  necessary  to  look  after  the  roof  from  time  to  time,  a  stationary 
ladder  is  leaned  against  the  side  of  the  house.  It  consists  of  one-half 
of  the  trunk  of  a  tree  <u'  of  a  heavy  board,  into  the  upper  side  of  which 
steps  are  cut. 

The  house  is  iidiabited  by  several  families,  each  of  whom  has  a  lire-' 
place  of  its  own.  The  corners  behmging  to  each  family  are  divided  off 
from  the  main  room  by  a  rough  framework  of  poles,  the  top  of  which 
is  used  f  r  drying  fisli  or  other  sorts  of  food.  On  each  side  of  tho  fire 
stands  the  immense  settee  (tig.  11),  which  is  large  enough  for  the  whole 
family.  It  has  no  feet,  is  about  7  feet  long  and  4  feet  (b-ep,  and  its  sides 
slope  slightly  backwanl,  so  as  to  form  a  convenient  support  for  the 
back.  Boards  are  laid  along  the  base  of  the  rear  and  front  platform  and 
on  the  side  of  tho  fire  opposite  tlie  sette<^  The  arrangement  is  some- 
times made  a  little  different,  the  settee  }»eing  wanting,  or  in  some 
instan(!es  standing  on  tho  reai-  side.  Olten  long  boards  are  phuH'd 
e<lgewise  near  the  fire,  serving  as  a  back  support.  They  are  supported 
by  plugs  which  are  rammed  into  the  floor  and  lean  slightly  backwaid, 
thus  forming  a  convenient  back  support.  The  bedrooms  have  the  form 
of  small  houses  which  are  built  on  the  platform  running  around  the 
lumse.  Most  of  these  bedrooms  have  gable  roofs,  and  their  fronts 
are  finislied  off  with  moldings.  The  section  c-d  (fig.  8)  explains  the 
NAT  MUS  !>5 L'4 


; 


p 

!'! 

5 . 
It '. 

I 


_.-iJI 
I  H<:  tf 


•    ■! 


370 


KKPOItr   OF   NATIONAL   MU8KUM,  1R95. 


arr«iijjemeiit  better  than  any  (losrription  can  do.  Honietinn'H  those 
rooms  iin^  cnliirtrni  by  iuldinjj  a  low  cxtouHion  t<»  tht-  house,  tli«  Moor 
of  which  is  «hn'ate<l  as  hij,'h  as  the  platform.     In  the  center  of  such 

rooms  tlierc  is  a  small  tire- 
place.  The  plans  of  the 
houses  of  the  separate 
fjentes  show  slij^ht  ditt'er- 
eiM'cs.  In  .some  iiistanttcs 
the  heavy  beams  (li)  rest  on 
the  uprights  (U),  the  eros.s- 
piece  ((})  beinjf  wanting 
(li^;.  U).  In  other  instances 
there  is  only  a  sinjjle  timber 
restintr  on  the  crosspiej-e 
((J).  When  festivals  are 
celebrated,  all  the  parti- 
tions, seats,  and  tires  are 
renjoved,  and  cnie  lar{;e  lire 
is  built  in  the  center  of  the 
house.  For  such  occasions 
the  tloor  is  carefully  leveled 
and  swept.  Kacli  house  has 
its  name,  as  will  be  seen 
from  the  view  of  the  villafje  of  Xumta'spe  (tig.  liO,  p.  391),  in  whi<;li  the 
names  of  four  of  the  houses  are  given.  In  front  of  the  village  the 
bight  Okuiua'Le  i:^  seen,  bounded  by  the  narrow  point  La'sota,  on 
which  the  natives  grow  some  potatoes  in  a  small  incU)sure.     Behind 


*t"«  ■''■-r^'^:-^' 


:'^'ifl-"-'*.'i*j».  -  — 


y ..  -^  ■ 


Ki(t.  9. 

VIKW  OP  HBAU   I'AUT  OK  IIOUFB  IN    XITMTA'HPK. 

h'rotn  n  ftkcli-h  liy  thi^  aiitlmr. 


Fig.  10. 
W(K>ll  I'ARVINO  RKPKESKNTIXft  TIIK  81  SIC!,. 

Worn  ill  I'roiit  nl'  (Ih'  HtiiiiiB<'li  iiiiil  HcciinMl  wiOi  conlfi  iniHsiiin;  nroiind  tlie  waist. 

LrnKtIi  4'J  iii('lie». 

IV  A.  Nil.  cioul,  Hip.v»l  Klhn.«rB|ihiinl  Miiwiiiii,  Bfrlin.     ('ollntnl  hy  F.  Ili.iiii. 

this  point  the  hills  of  (ialiano  Island,  KaxaxLa'  and  We'xoeoa,  are 
seen,  which  are  frequently  mentioned  in  tlie  legends  of  these  tribes. 
The  island  is  divided  from  Hope  Island  by  the  Strait  of  Oxsa'. 


I 


THF.    KWAKIIITL    INDIANS. 


371 


Tlir  iioiis«>M);(MM'ra]I,v  Iiwm'  tlio  bfuch  iiiul  nn>  luiilt  in  a  row.  (See  ll^.-tJ, 
1>.  .HU.)  In  front  ot  the  town  there  is  »  street,  whieli  is  earetnlly  leveled, 
the  lower  side  bein^  supported  by  an  embankment  of  heavy  loffs.  From 
here  Hteps  lead  down  to  the  beaeh,  where  the  eauoes  are  iyin^;.     Oppo- 


Kig.  n. 

HKTTKK.    WITH   I'AIIVINII    ItKPHKHKNTINO  TDK  NI'HIIM.. 
Krotll  A  nkrlt  )|  l>y  lhi>  ntllllnr, 

site  to  the  houses,  on  the  side  of  the  street  towanl  the  sea,  there  are 
|>latforms;  summer  seats,  on  whieh  the  Indians  pass  intKst  of  their  time, 
gambling  and  conversing'.  The  ])latform  rests  on  a  frameworli  of  poles 
and  on  the  embankment  of  the  street,  as  shown  in  ti^^  L'O. 

1  proceed  now  to  a  discussion  of  the  <'lan  legends. 

First  of  all,  it  is  nece.ssary  to  describe  and  enumerate  a  numl)er  of 
supernatural  beings  who  may  become  the  supernatural  helpers  of  man, 
as  they  ai)pear  over  and 
over  again  in  the  clan 
legends.  Itesidesa  num- 
ber of  animals,  such  as 
wjdves,  bears,  sea  lions, 
and  kilh'r  M-hales,  which, 
however,  do  not  play  a 
very  important  part  as 
l)rotectors  of  num,  we 
lind  principally  a  num- 
ber of  fabulous  monsters 
whose  help  was  obtained 
by  the  ancestors,  and 
who  therefore  have 
become  the  crest  of  the  i  itt  12. 


THF.  Hl'Sin,. 

From  n  |taintitti;  liv  n  Ku;ikiiill  InitUn. 


clan. 

Perhaps  the  most 
important  among  tlu'se  is  the  .si'siui..  the  fabulous  double  headed 
snake,  which  has  one  head  at  each  end,  a  human  head  in  the  iMJddh', 
one  horn  on  ea(!h  terminal  head,  and  two  (ut  the  central  human 
head.  (Fig.  10.)  It  has  the  power  to  a.ssume  the  shape  of  a  lish. 
To  eat  it  and  even  to  touch  or  to  see  it  is  sure  death,  as  all  the 
joints  of  the  unfortunate  one  become  dislocated,  the  head  being 
turned  backward.    But  to  those  who  enjoy  supernatural  help  it  may 


i 


1 1 


I 


i 


372 


UKI'ORT    OF    NATIONAL    MU8KUM,   1895. 


Vl^r.  13. 
MA8K  Bei'KRSKNTINO  TIIK  TH'u'NU(j<)A 

<«i.  No.  mi.Mi;,  1  ..s.N.M.    IcpllKif.l  hv  Kr«ii, 


'i  '\\ 


bring  power;  it.s  blood,  wherever  it  touclieH  the  sklii,  makes  it  as 

hard   as  stone;   its  skin   used   as  a  belt  enables  the  owner  to  |)er- 

form  wonderful  feats;   it  may  beeonie  a  eanoe  which  moves  by  the 

motions  of  the  Hi'HiuL  tins;  its  eyes,  when  used  as  sling  stones,  kill 

even  whales.     It  is  essentially  the  helper  uC 
warriors. 

I  give  here  a  few  forms  in  whieh  the  si'siuL 
is  represented  (tigs.  11,  12.     See  also,  tigs. 
Um-im,  i>p.  ."»14,   51  r>,   Plate   15'.      In   tig. 
12  only   oii'^-hnlf   of    the 
si'siuh  is  shown.    The  ter- 
minal head,  with  its  horn 
laid    backward,  is  plaiidy 
seen.     The  upper  line  be- 
hind the  head  designates 
the  body,  from  which  down- 
ward and  tbrward  extends 
one  leg,  the  foot  of  which 
is  ipiite  clear.    One  of  the 
central    horns     is    shown 

over  the  point  of  attachment  of  the  leg. 

Another  being  which  figures  largely  in  the  clan 

legends  of  the  Kwiikiutl  is  the  T.sV»'noqoa,  a  wild 

woman  who  resides  in   the   woods.     She    is  repre 

sented   as  having  enormous  breasts  and  as  carry- 
ing a  basket,  into  whieh  she   puts  children  whom 

she    steals    in   (mler  to   ea^    them.     Her  eyes  are 

hollow  and  shine  with  a  wiUi  luster.     She  is  asleep 

most  of  the  time.     Her  mouth  is  pushed  forward, 

as  she  is,  when  awake,  constantly  uttering  her  cry, 

"fi,  hfi,  fi,  fi.''    This  figure  belongs  to  a  great  many 

clan  legends,  and  is  often  represented  on  house  i)osts 

or  on  nuisks  (tigs.  l.*{,  14). 
The  following  tradition  describes  this  spirit  quite 

fully: 
The  first  of  the  L'a'sqV'jiAx  lived   at   XfinX.     On 

the  one  side  of  the  river  lived  the  clan  Wl'sKuts'a. 

One  day  the  chihlren  went  across  the  river  to  play 

there.    They  ma«le  a  house  of  fir  braiu'hes  and  playe«l 

in  it.    One  of  the  boys  went  out  of  the  hon.se  aiul 

he  discovered  a  giantess  who  was  approaching  the 

house.     Ho   told    his    friends,    who  came    running 

out  of  the  house.    The  giantess  was  chewing  gum 

which   was  as  red  as  blood.    The  children   wanted    to  have  some 

of  the  gum.    Then  she  called   them    and    gave  them   some.    They 

asked  her:   "Where  do  you  get  your  gum?"    "Come,"  she  replied^ 


"y 


Vdi', 


I'ic  U. 

IIOUHB  l'08T  IN  MM- 
TA'.>*1'K  RKPKKBKNT 
ISIl  TIIK    TsO'NOyilA. 

Krorii  n  Kki-U'h  l>y  the  Hiilhur. 


rr 


THK    KWAKIHTL   INDIANS. 


373 


«'  I  will  i>oint  it  out  to  y(»n."  Then  the  children  rrept  into  the  basket 
which  she  cariied  on  her  back  and  she  went  into  the  woods.  She  was 
Ao'xLaax  (or'IVo'noijoii).  Siio  curried  them  fur  into  the  woods.  Then 
she  put  the  );nin  on  their  eyesund  carried  them  to  her  house.  Hiie  wus 
a  eunnibul.  Ainon^  the  children  were  two  sons  of  the  chief  of  the 
Wi'sKnts'a;  Lo'pKk-'uxslEliL  '  wus  the  nume  of  the  chief.  His  wife  was 
liK/wu);'iluyui|oa.  Then  she  cried,  and  sometimes  she  would  blow  her 
nose  and  throw  the  nnwuson  the  ground.  Suddenly  she  discovered  u 
little  boy  lyinj;  on  his  buck  on  the  tl(M>r.  He  hud  ori{;inuted  from  th<> 
inu<-us  of  li(;r  nose.  She  took  the  boy  up  and  curried  him  into  the  house, 
lie  jjrew  very  (juickly;  after  four  days  he  was  (piite  stronj;.  Then  he 
asked  for  a  bow  und  two  urrows.  Now  he  wus  called  LE'ndK«ioayuts'K 
wai..  When  he  had  received  his  bow  and  arrows,  LK^wag-ilayuqoa 
asked  him  not  to  ^o  across  the  river,  but  he  did  so  against  her  re 
(piest.  lie  followed  the  trail  which  lie  found  on  the  other  side.  He 
came  to  a  house  and  entered.  There  he  s;<\  children  sitting  on  thetloor, 
and  a  woman  named  i/o'inik-'axstKliL,  who  wus  rooted  to  the  tloor.  The 
latter  spoke:  "Don't  stay  long,  Chief !  She  is  gone  after  wuter;  if  she 
should  come  bai'k,  she  will  kill  you.'*  /hen  he  wenn  out  anil  followed  the 
♦^vnil.  All  of  u  sudden  he  saw  the  Ts'o'noioti  coming.  She  curried  u 
iHicket  in  each  hand.  The  little  boycli'nbi'<i  a  tree,  in  order  to  hide  in 
its  branches.  The  Ts'o'noqoa  saw  his  image  in  the  water  and  made  love 
to  him.  She  looked  up  and  discovered  hitp  Then  she  called  him  to 
comedown.  Now  he  came  down  to  her  and  that  woman  asked  him: 
"How does  it  happen  that  yon  look  so  pretty  ?"  The  boy  said :  "  1  i>ut 
my  head  between  two  stones."  She  replied:  "Then  I  will  take  two 
stones  t«»o."  He  sent  her  to  fetch  two  stones  and  soon  she  (!ame  back 
carrying  them.  She  put  them  down.  The  boy  said:  "Now  lie  down 
on  your  back."  Then  the  boy  put  the  one  stone  under  her  head  and 
told  her  to  shut  her  eyes.  Then  he  took  the  other  stone  and  dropped 
it  as  hard  as  he  could  on  her  head.  Her  head  was  smashed  und  her 
l)vains  wen^  scattered.  She  was  dead.  The  boy  broke  her  bones  with 
the  stones  and  threw  them  into  the  water.  Then  he  went  into  her 
house.  As  soon  as  he  hud  entered,  the  womun  who  was  r<»oted  to  the 
tloor  suid:  "Now  do  not  stuy  long.  1  know  thut  you  huve  tried  to 
kill  the  Ts'o'noQou.  It  is  the  fourth  time  that  someijody  tried  to  kill 
her.  She  never  dies;  she  has  nearly  «!ome  to  life.  There  in  that  cov- 
ered hemlock  brant'h  (knothole?)  is  her  life,  (lo  there,  and  as  soon  as 
you  see  her  enter  shoot  her  life.  Then  she  will  be  d«!ad."  She  hud 
liardly  tiuished  speaking  when  the  Ts'o'noqou  cunie  in,  singing  as  she 
walked: 

I  have  tho  inafjjicnl  troasnre, 

I  liuvi  ^he  Hupcrnatiiral  power, 

I  can  return  to  life. 

That  was  her  song.    Then  the  boy  shot  at  her  life.    She  fell  dead  to  the 
tloor.    Then  the  boy  took  her  and  threw  her  into  the  hole  in  which  she 

'TliiH  ilocH  not  s<>cni  (Hiito  cloar.     Tho  Tianio  means:  "  Ifootcd  to  the  floor,"  and 
appeavH  farther  on  as  that  uf  a  woniiin  living  ii|  the  Ts'o'iioi|oa'8  house. 


li 


'1 

r 

m 


I 


374 


RKPORT    OF    NATIONAL    MUSEUM,  1895. 


was  {foii'ff  ^o  roast  the  cliildron.  He  washed  their  eyes  with  urine  aiul 
took  tliei  ;  home  to  XanX.  They  were  all  alive  again.  Then  i,i;':h1e- 
<|oayats'KwaL  went  bark  to  heaven. 

Of  less  fretiiient  occairrence  is  the  spirit  of  th  esea,  (^'n'mrMjoa,  the 
protector  of  the  se.als,  who  kills  hunters.  There  are  a  number  of  tales 
relating  how  he  took  the  ancestor  of  a  tribe  to  the  bottom  of  the  sea 
and  gave  him  his  crest.  1  will  give  here  a  legend  of  the  elan  ( IvvsEui, 
of  the  La'i.asiiioaln,  which  shows  how  they  came  into  the  possession  of 
the  (J'o'mo<|oa  carving:  ()"meaL,  the  Raven,  the  ancestor  of  the  clan 
(I'c'xsEni,  had  a  daugliter  named  llri'ta<ia.  One  day  tiie  crow,  who  was 
r)"mcaL's  sister,  and  Ila'taqa  went  down  to  the  beach  to  gather  sea 
urchins.  »Suon  they  had  fdled  their  baskets.  The  crow  carried  them 
into  the  woods,  broke  the  shells,  and  prepared  them.  Then  she  offered 
some  to  Ila'tacia,  who  refused  them,  for  fear  of  her  father.  The  crow, 
however,  promised  that  ln'  would  not  tell  on  her,  an<l  prcmipted  lla'taiia 
to  eat  of  the  sea  urchins.  8he  had  iiardly  begun  to  eat  when  the  crow 
jumped  upon  a  log  of  driftwood,  shouting,  "Qax,  qax,  qax,  (ifix! 
Hr»  tacpi  is  stealing  sea  urchins."  ITiT'ta(ia  ask(!d  her,  "Please  stop,  and 
1  will  give  you  my  blanket.''  The  crow,  however,  did  not  cease  shout- 
ing, although  Ha'taqa  offered  her  her  bracelets  of  abah)ne  shells.  IJut 
already  <)"meaL  had  heard  what  the  crow  said,  lie  was  enraged,  and 
ordered  his  tribe  to  load  their  canoes  and  to  extinguish  the  fires.  Then 
he  and  his  whole  tribe  left  Ha'ta<ia  all  alone  in  the  deserted  village. 
Ila'taqa's  grandmother,  however,  had  pity  upon  the  girl,  and  before 
she  left  she  had  hidden  some  fire  in  a  shell.  A  dog  ami  a  bitch  were 
the  only  living  beings  that  were  left  in  the  village  besides  llri'ta«ia. 
As  soon  as  the  canoes  were  out  of  sight,  the  dog,  by  dint  of  scratching 
and  howling,  attracted  her  attention  to  the  shell.  She  found  the  glow- 
ing embers  and  started  a  lire.  She  built  a  hut  of  (jedar  twigs,  in  which 
she  lived  with  her  dogs.  The  foUowing  morning  she  sent  them  into  the 
woods  and  ordered  them  to  fetch  withes.  Tliey  obeyed,  and  Ilfi'taqa 
nuvde  four  fish  baskets.  At  low  Avater  she  i)laced  them  on  the  beacli, 
and  at  the  next  tide  she  found  them  full  of  tish.  lint  on  looking  more 
closely  she  discovered  a  man  in  one  of  them,  Aik'a'a'yolisana.  tlie  son 
of  Q'o'nioqoa.  lie  came  from  out  of  the  basket,  carrying  a  snuUl 
box.  He  said  to  her.  "Carry  this  small  box  to  your  house.  I  came 
to  nuirry  you.''  Although  the  box  was  small,  lla'tacpi  was  unable 
to  lift  it,  and  he  had  to  carry  it  himself.  AViien  he  arrived  in  fnuit  of 
the  house,  he  opened  it,  and,  behold!  a  whale  was  in  it.  Aik-a'a'yoli- 
sana  built  a  large  house  and  married  ll;l'ta(|a.  Then  he  invited  all 
the  tribes  and  distributed  the  whale  meat.  His  descendants  use  his 
uuisk  (fig.  15), and  when  it  is  shown,  sing  as  follows: 

It  is  ii  tale  wliich  t'liino  ilr)\vu  to  im  inun  tlic  l)egimiinj;'  of  tli(!  world. 
Yoii  caiiio  u]),  Itriiif^iiifj  tlio  house  of  Q'ri'iinxioa,  you  "(irowiii;^;  ricli," 
"We.altlj  (omiii^j  aslmrc,"  "ODVcri'd  with  wealth,"  "Mountain  of  jnopei ty." 
*'K«ally  fjrcat  Mountain."     H  is  a  tale  which  cauie  down  to  us  from  tin-  txt^innin^ 
of  the  world.' 


'  See  Appendix,  pa^o  (.73. 


It<'  ^^«'t.«M 


i 


THE    KVVAKIIITL    INDIANS, 


375 


I 


Whatever  the  tradition  of  the  chin  may  be,  the  figures  with  which 
hoiise  and  implements  are  ornamented  refer  to  tliis  legend.  I  am  not 
familiar  with  all  the  legends,  which  often  are  quite  trivial,  merely  stating 
that  the  ancestor  met  such  and  such  a  being.  I  give  here  a  number  of 
figures,  which  will  illustrate  the  connection  between  the  clan  legend  and 
the  ornamentation  of  various  objects.  Fi^.  1(>  shows  the  house  front  of 
the  clan  (i'r''x8Em  of  the  La'i.asiqoala.  It  represents  the  thunder  bird 
8(juatting  over  the  door,  and 
the  sun  at  each  side.  While 
the  former  belongs  to  the 
G-e'xsKm,  the  sun  was  ob- 
tained from  the  clan  (J'o'm. 
k'utis  of  th«'  (ioasi'la.  Fig. 
17  shows  the  house  front  of 
the  clan  G'I'g-ilqam  of  the 
same  tribe.  The  bears  on 
each  side  of  the  door  are  the 
crest  of  this  clan,  whicli  was 
obtained  by  their  ancestor 


Fi«.  15. 
MASK    KKI"HK8K.M1N(1   AlK' A' A'VoMSaNA. 

Tlic  fiii'n  in  itaiiilctl  red  .-^'mI  Muck ;  (Iio  lint  is  nf  miiHlin,  with  ii  imiiitiiin  on  ilir  front  rcprrsfntiii;;  llii> 
si-ii  monster  ts'f''(iir,  oiio  on  th<>  Imck  ri'iiri'srntinji  a  8tiirtt.sli,  and  iinntlicr  tlir  ('i';ittn'r  nf  ii  timnder 
bird.    Thu  nn'olviii;^  earvvd  llguro  on  tojt  loprrsi'nts  ii  cod.     Scale  of  front  view.  J 

IV  A,  \...  (ixv.i,  |i,.y:,l  KlhliML-iril'Iiiiiil  Miim'Uhi,  IVrlin.     C.  Il.rl.  .1  l.y  l\  ll,.n». 

Kue'xag'ila,  the  son  of  Ila'taqa.  (See  p.  .'574.)  Around  the  door  is  the 
crest  of  vheniotlier  of  tlie  house  owner,  who  belonged  to  tlie  ( Joasi'la  tribe. 
It  represents  the  mo«>r.,  r,r!'loyaqnrar'(=the  very  lirst  one),  and  inside 
the  ancestor  of  the  clan,  LK'lnakulag-ilak-as'o,  who  was  taken  up  to  the 
moon  by  (T'lVloyaqame.  The  feet  of  this  figure  are  drawn  like  frog'sfeet, 
but  I  did  not  learn  any  i  urticular  reason  for  this  fact.  Fig.  IH  shows 
the  house  frontof  the  <'lan  ( JM'g-ihiain  of  the  Nimkish.    It  represents  the 


,    \ 


!  t  I 

f      t 


ti 


376 


REPORT   OF   NATIONAI.    MUSEUM,  1895. 


H 


thunder  bird  lifting  a  whale,  which  is  its  fiwd,  from  out  of  the  water. 
According  to  the  clan  tradition,  the  (iM'g'ilqam  are  the  descendants  of 
the  thunder  bird.  This  house  front  was  excellently  painted,  but  has  been 
whitewashed,  owing  to  the  misplaced  zeal  of  a  missionary.  The  beak 
was  carved  and  fastened  to  the  house  front.  The  owner  had  one  of  his 
coppers  tied  to  the  pole  on  top  of  the  house.  In  flg.  20  is  .shown  a  house 
post  which  represents  a  sea  lion.  I  was  not  able  to  learn  to  what  clan  it 
belongs.  It  is  found  in  a  house  at  Xumta'spe  with  the  post  shown  in  fig. 
30, p,  414.  Theowner belongs  to  theclanG'e'x8Em,oftheNaq6'mg*ili8ala. 
The  carving  is  said  to  have  come  from  Ysl'qaL'nala  (Hope  Island),  which 
is  the  territory  of  the  La'Lasiqoala.  When  the  Naqo'ing-ilisala  moved 
to  the  present  village  of  Newettee  they  brought  it  with  them.  Fig. 
11),  which  represents  a  statue  in  a  house  at  Xumta'spO,  has  a  curious 


Via.  ifi- 

IIOI-SE   FRONT  OK   THE  (LAN   OE'XSEM,   LA'I.ASKiOALA. 
Krdiii  ii  HkfU'lt  hy  tli**  liiillinr. 

explanation.  It  belongs  to  the  subdivision  Mr'^EmaqAar  (^lO'Emaqaua 
in  the  Naqo'ing-ilisiila  dialect)  of  the  Xaqo'mg-ilisala.  These  are  the 
descendants  of  LO'laxa  (=(!oming  often  from  above)  the  son  of  Q'r''q'a- 
qaiialis,  wliose  legend  will  be  ftmnd  below  (p.  41(J).  Their  original 
home  is  the  island  (x-ig-c'LEm,  one  of  the  small  islands  southeast  of 
Hope  Island.  LEla'k-En  was  a  later  chief  of  the  clan.  His  daughter 
was  LaO'noqumr'cja.  They  moved  to  tiie  island  Q'oa'sqEmlis  and  built 
a  village.  The  chief  made  a  statue  like  the  one  represented  here.  It 
is  hollow  behind  and  its  mouth  is  open.  In  the  potlatch  the  chief  stands 
behind  the  mouth  of  the  statue  and  sjjeaks  through  it,  thus  indicating 
that  it  is  his  ancestor  who  is  speaking.  LEla'k'Eu  had  one  dish  repre- 
senting a  wolf,  another  one  representing  a  man,  and  a  third  one  iu  thi) 


k 


THK    KWAKIIJTL    INDIANS. 


377 


-r 


i ' 


if 


1 


378 


ItKPORT    OK    NATIONAL    MUSEUM,  1895. 


s 


M 

s 

•a 


I 


fin 


i     1 


I    i 


ii^^ 


i' 


Report  nf  U.  S.  National  Museum,  1895— Boa> 


Plate  16. 


■  i: 


i 


H 
o: 
ill 

§     I 

a 

2    S 

I   2 

1  u. 

-I 
o 
o 


THE    KWAKHTL    INDIANS. 


379 


a. 

Ul 

^  4 


a:    5 

£1 

in    g 

z    o 

i  fa. 


o 
O 


slinpe  of  ii  bear.  Ah  the  iiuin  who  iiuulu  the 
present  statue  was  too  ])o(>r  to  have  all  these 
earviii}?8  made,  he  ha<l  them  carved  on  the  statue 
instead. 

Fif^ure  21  represents  a  totem  nolo,  which  was 
standini;  until  a  few  years  ago  in  front  of  a  house 
in  Xunita'spc  (Xewettee).  The  <'rest  bcloii},'s  to 
the  subdivision tt-'ek-'o'te  of  the  clan  ( i-i'g-il(|am. 
According  to  the  legend,  these  people  are  the 
descendants  ofti-'ote,  the  sou  of  K-r^pusalaoijoa, 
the  youngest  daughter  of  Kue'xag-ila,  the  son  of 
Ililtaqa,  the  daughter  of  ()"meaL.  (See  j).. {74.) 
They  have  the  Ts'o'no(|oa,  a  man  sjdit  in  two, 
another  man,  wolf,  beaver,  and  the  sea  monster 
ts'c'()ie  for  dishes.  A  man  imnied  NE'm<|i:inalis 
nnirried  a  daughter  of  tlie-H-'cg-'o'te  chief,  and  he 
had  allthesc  dishes  made.  Lateron,amannamed 
Qoayo'LElas  married  NE'mqEmalis's  cousin. 
Then  he  was  told  to  unite 
tiie  dishes  and  to  carve  a 
totem  pole.  He  di«l  so. 
The  second  figure  from 
below  is  i>Iaced  upside 
down  because  the  dish 
was  in  the  back  of  the 
man,  while  all  the  others 
were  in  the  bellies  of  the 
carvings.  This  history 
nniy  also  explain  the  fact 
that  all  the  figures  are 
separated  on  this  column, 
while  in  most  other  totem 
])oles  they  overlap,  one 
holding  the  other  or  one 
standing  on  the  other. 

From  the  same  clan 
was  obtained  the  (•rane 
surmounting  the  speaker 
on  the  i)0st  farthest  to  the 
right  on  Plate  H>. 

The  three  posts  in  figs. 
22and  2;{  are  the  front  and 
rear  posts  of  the  house 
(^m'qoak'imlilas  of  the 
clan  (I'e'xsEm  of  the  Xa- 
([(Vmg'ilisala.    The  posts 


Fit;.  19. 


\M 


m 


'm 


(^  (iK^'l 


iPi 


I     \: 


STATIK  KliUM  IIIPISK  IN  .\|;MI  A'; 
I'K. 

Kr.iiii  ,1  '<keli  li  liy  III.,  aiillii.r. 


iiofsK  ro-T 


3  so 


RKPORT   OP   NATIONAL   MirSEUM,   189'.. 


wer(<  on  exhibition  at  the  WorUl'a  Columbian  Exposition  and  were  trans- 
ferred to  the  Fiehl  Columbian  ISInseum.  The  name  of  the  house  was 
jjiven  by  Q'a'nijr-ilak",  the  great  transformer,  wlio,  it  is  said,  made  two 
houses  of  dirt,  one  for  himself,  one  for  his  brother  NKmo'gwis.  lie  blew 
upon  them  and  thej'  grew  large.  He  called  the  lirst  Qoa'qoak'iralilas 
(so  large  that  one  can  not  look  from  one  corner  across  to  the  other),  the 


Fi)j.  21. 

IIRRALDIC  COLUMN  FROM   XUMTA'SPR. 
Krom  »  Hketch  liy  thv  iintlinr. 

other  Yuibil'lag-ilis  (the  wind  blowing  through  it  all  the  tinu').  He  carved 
four  men  of  cedar  wood,  and  called  them  T'oxtowa'Iis,  (^aLiiap'rdis, 
K*'r'to(ialis,  and  Bf'beknmlisl'la.  He  made  them  alive  and  they  lived 
in  his  lumse.  Three  of  these  men  are  represented  on  the  posts.  There 
was  another  post,  on  which  the  fourth  one  was  carved,  but  it  was  so 
rotten  that  the  owner  of  the  house  removel  it.  Post  No.  1  (fig.  2L*) 
rejiresents  <ui  top  Qrii.tiap'alis,  below  a  Ts'd'noqoa,  which  the  owner 


■■li*h»«M«-JC«b 


l*»B. 


M^ 


■. ' 


!,  i 


Itcportof  U.  S  Natinnil  MulKum.  I89S  —  Boii. 


Plate  17. 


I 


i 


Statue  representing  the  Killer  Whale. 

Fort  Rupert. 

From  a  photograph. 


¥ 


i  f 


THE    KWAKIUTL   INDIANS. 


3S1 


II 


I 


FIr.  22. 

P08TH  IN  THE  IKIl'.XK  IlK  THK  I'LAN  O'k'XHF.M 
NA(j(')'Mirll.l8ALA. 

l-r..'!!  ;,  .krlrh. 


liiul  obtained  IVoin  tliv  (i-i');-ilt|aiii  of  the  La'i.iisi(|Oiilii,  \v)i«>  liiive  ialieri- 
ted  it  iVom  Kn«''xa>;-ila.  Post  No.  L*.  of  the  saiin'  tijjiin'.  h1io\vs  K-Vto- 
qaiis  on  top.  'I'lu'  lu'iwls  iiiKh'iiu'ath  leju'esent  two  slavr.s  wliicli  were 
sold   for   the  post   (o'lna'yu),   its    |»riee.     The   lljriire    nndeineath   is  a 

bear  (nan),  wliieh  belongs  to  ti.e  elan 
Laiauil.Kia  of  the  same  tribe.  Figure 
2."{sliows  the oidy  preserved  rear  post  in 
the  same  lionse.  On  to|)  tln'  ti;.;iire  of 
of  Hebel<nndisi'hi  is  seen.  The  bear 
underneatli  was  olitained  from  the 
chm  KwiVkoiv-UL  of  tlie  Na'q'oaqtoq. 
The  broken  eopper  wlii«'li  it  iuthls  is 
the  price  pai<l  ror  tlie  |)08t. 

IMate  17  shows  a  wood  earvingwhiiii 
stands  on  tlie  street  of  Fort  Hnpert. 
It  represents  the  killer  whale,  a  crest 
of  the  clan  La'alaxsi'.nt'aio. 

A  very  characteristic  tradition  is  that 
of  the  clan  Niinj;mas 
Eqi'dis  of  the  i.au'itsis : 
In  the  be{;innin{; 
NoniasE'nxeiis  1  i  ved 
at  A'fi'iwa'laa,  in  front  of  Tsa'xis.  He  had  a  house 
there.  His  son  was  L'ii'(|oa},'*daqKniae.  NomasK'n 
xelis  can>e  np  with  his  copper.  It  is  said  that  in  the 
beginning'  he  lay  on  it  with  his  knees  drawn  np,  and 
therefore  his  child  was  called  L'a'«ioagMla«iKmae.  Then 
Yix'a'qicmae,  NrnnasE'nxelis's  uncle,  asked  him  to  get 
a  wife  for  him.  Vix-a'qKinae  lived  at  LiXsT'wae.  He 
induced  NomasK'nxelis  to  come  there  and  live  with 
him.  His  son  was  to  marry  the  daughter  of  SiVg-iye. 
Yix"ri'(|Emaf'  desired  to  have  Sa'g'iye's  house  and 
carvings,  therefore  he  wanted  to  .marry  his  daughter. 
A  killer  whale  was  the  painting  of  the  house  front, 
(lulls  were  sitting  on  its  roof.  Various  kinds  of  carv- 
ings were  in  the  house.  Then  NonmsE'nxelis  went 
out  of  the  canoe  to  speak.  He  took  his  start"  (tig.  24); 
therefore  his  staff  has  a  hand  on  top  of  it,  because  he 
carried  there  on  his  hands  the  chiel-s  daughters  of 
all  the  tribes.  Then  he  got  the  daughter  of  Sa'gMye. 
Only  NomasE'nxelis  and  Yix-a'ciEuuif'  lived  in  that 
house.  Now,  when  it  was  time  to  go  to  TsVi'watr',' 
they  made  themselves  ready.  NomasK'nxelis  waiitrl 
to  give  a  feast  from  the  sale  of  his  copper.  They  pa.. died  and  stopped 
at  L'a'qoa.xstElis.  There  he  wanted  to  take  a  stone  aiul  imt  it  into  his 
house.    They  tried  to  take  the  stone  into  the  canoe  when  they  wei'c 

'  Namely,  to  tiHli  t'ur  uiiluchuii. 


I'-iK.  23. 
<isr  IN  lU'fSKuK  IME 
CI.A.N   OK.X.>^i:.M,   NA 
liiV.M(iII,l.>lAI.A. 


!| 


I  I 


m 


382 


KKPOUT   OK    NATIONAL    MTHKriM,   IH'.C. 


li 


I 


({oiiiK  to  TH'a'watr.  Tliry  wno  not  Htron^  oiioiigh  to  tiik«<  it.  TIumi  lie 
])iii  his  «-op|H>r  iiiMlcr  tlii>  stoiu>.  Tli(>r<>tori'  tliv  stoiio 
ro<t'iv<'d  tlui  Uiiuw  "oonper  uiiiler  it."  Then  lio  Huid 
lu>  had  n'ceivrd  th«^  .st-oiu*  us  prirc  for  his  copper. 
Now  thoy  an-iv«Ml  at  Ts'ii'wato.  Tlien  ho  lined  his  HtatI" 
witli  a  copper  on  t4»p.  A  hand  wan  on  top  alHo.  Then 
lie  {;av(^  a  t'eaHt  to  many  triboH,  and  ehan^ed  his  naino 
and  took  tiio  name  Kuax'ihuio^kiiiiie.  i/a'qoa^'ihi- 
qKmae  was  iiow  tlie  uamoofiiiK  siiceeHSor ;  TsMni.^i  was 
tlie  name  of  another  chihl  of  his.  That  iu  the  end. 
(Appendix,  p.  (»73.) 

Tliere  is  one  h'gend  which  isof  im|)ortanco  in  this 
connection,  l>e<'iiiise  the  rank  of  t  he  various  names  and 
the  laws  };overnin^  jtotlatch  and  feaRt  are  derived 
from  it.  I  give  here  a  version  of  the  tale,  which, 
however,  is  not  quite  complete  and  r<M|iiires  some  ad- 
•litioiial  remarks.  It  is  the  lej;end  of  O'lnaxtVi'laLe, 
the  clan  legend  of  tlie  (}*i'g'ilqam  of  the  (^'o'moyue: 

A  bird  was  sitting  on  the  beach  at  Tr/ng-is.  He 
tookotl'  his  mask,  and  then  his  name  was  NKmo'gwis. 
He  became  a  man.  Then  he  moved  to  K-Vi'qa.  lie 
had  a  son  whom  he  named  O'muxt'a'hiLe.  The  child 
grew  up  fast;  he  became  a  real  man.  He  was  very 
stn)ng.  lie  walked  with  his  uncle Lo'La'watsa on  the 
beach  of  Tsfi'xis  and  clubbed  seals.  They  were  walk- 
ing back  and  fro  clubbing  seals.  Then  NEino'gwis 
s[)oke  to  his  younger  brother  Lo'La'watsa:  "  Friend, 
don't  lei  us  go  on  in  this  manner.  Let  us  try  to  ar- 
range that  our  son  may  go  out  to  sea."  He  desired 
to  have  more  game  than  the  sea  otters  and  seals 
which  they  were  able  to  club  on  the  beach  of  Tsa'xis. 
Therefore  they  wante<l  to  go  to  the  islands.  Then 
NEino'gwis  and  hisyc  inger  brother  burnt  the  inside 
of  a  cedar  and  burnt  its  ends,  thus  making  a  canoe. 
They  Iniished  it.  Then  they  launched  the  canoe  that 
they  had  made  for  the  child.  They  tried  the  canoe 
that  the  child  was  to  use  when  going  to  Deer  Island. 
O'maxtTi'laLe  was  annoyed,  and  when  he  came  back, 
his  canoe  was  full  of  sea  otters  and  seals.  He  kept 
on  going  out  every  day  and  caught  many  sea  otters 
and  seals.  Then  he  said:  "Let  us  try  to  discover 
how  many  tribes  there  are.  Let  someone  go  and  call 
them."  Then  NEnio'gwis's  younger  brother  Lo'La'- 
watsa paddled.  He  ^^as  going  to  La'la/te  to  call 
Hai'alik-awae.  Then  he  arrived  at  Qag-'axstE'ls  and 
called  M  a'tag-i'la.    He  arrived  at  G  -'Otaqa'la  and  called 


Fig.  24. 

RPEAKBK'h  f<TAKI  . 
Two     )li)llllW    pilM'CS    uf 

cedar,  tilled  with  ]!<■)>■ 
liIeH.  L  0 II  g  t  li ,  t'l  2 
incheH. 

I\    A,  N.i.  11-.'1,  Hi.yal    Ktl 

^rii|ilii<'ttl  MiiHt'iiu),  Itciiiii. 
CulIeL-teit  by  A,  JacubKvn. 


THK    KWAKIUTL   INIHANH. 


383 


i/}Vxi.iU|oa\i-a  the  Miu'ltwiH,  wlio,  it  is  Maid,  was  a  iiuyi.  II«  arriviMlat 
Sr'lats'c  and  railed  MiVl('hM|ala.  lie  moved  on  and  came  to  La'i/a- 
(I'lixi.a.  There  he  calh'd  Ts'K'nXifaio.  lie  arrived  at  Ta'yaxqoi,  and 
«!alled  La'laxHKnt'aio.  Then  lie  went  to  the  town  at  (,jV»'(me'taxsta'yo 
an<l  railed  Wa'xairahtHo.  Then  ho  went  np  the  hay  to  A'^-iwaMaa  and 
called  Nn'mas.  Then  lie  went  up  the  Son  ;d  to  i/iXsi'wae  and  called 
SiV^'iye.  lie  came  to  XiitsKtsa'lis  and  called  ViXa'qKmae.  'il'en  he 
went  to  the  ii;;ht  Hide  of  the  riv«T  of  LiXsi'waeand  calh'd  Sr/ni.ae. 
Then  he  paddled  to  n'.s'c<|  and  called  Ile'ilik'inaUiila;  then  to  Na'lux- 
Lala  near  the  montli  of  Ts'a'wate  and  calhul  Va'xi.Kii. 

Meanwlule  the  ehihl  of  Neino'/^wis  was  elnhbin^  and  harpooniiiji; 
seaKs  for  his  father's  feast.  His  house  was  already  full  of  sea  otter 
furs,  which  were  used  for  blankets  hy  tlie  people  of  old.  They  w«'re 
sewed  tojiether.  Now  the  tribes  gathered.  He  met  his  fjuests  and 
distributed  seals  amon^  them.  He  ^ave  them  their  seats  and  ^^ave  his 
{jifts  to  the  chiefs.  Nemo'jjwis  kc|>t  for  them  the  belly  part.  He  };ave 
the  huid  !e<js  to  the  chiefs  of  another  tribe.  He  j.^ave  the  dippers  to 
the  second  i'lass  cliiefs,  and  the  bodies  to  the  comnnMi  j)eo|de  He  gave 
<!aeh  chni  its  place.  He  gave  the  bellies  to  the  hi;;hest  cliief.  Ho  bit 
ott'  these  imrts  an(i  had  messen^^ers  to  pass  them  on  to  his  quests.  It 
is  said  no  bit  oti  whatever  he  gave  to  his  guests.  Then  he  was 
called  Wiilas  Neino'gwis  and  he  (railed  liis  sucju'ssor  O'maxtVi'lai.e. 
Then  he  gave  out  the  blankets  to  all  the  clans,  giving  the  law  for  later 
generations.  Some  of  the  guests  stayed  with  him  and  became  his 
tribe. 

Now  O'maxt'iVlaLe  said  to  his  father:  "1  shall  go  a  little  fartlier  this 
time.  Do  not  expect  me;  but  first  1  will  go  bathing."  Then 
( )'maxt'a'laLr!  Avent  in  the  morning.  Alter  he  had  bathed  he  hear<l  the 
sound  of  adzes.  He  made  up  his  mind  to  look  where  the  sound  camo 
from,  because  the  sound  was  near  when  he  first  heard  it.  lUit  it  moved 
away  as  he  fcdiowed  it  and  O'maxtVi'laLe  came  to  a  pond.  He  bathed 
again  and  the  sound  came  still  nearer.  He  followed  the  sound,  which 
was  going  before  hiu).  He  came  to  another  pond  and  bathed  again. 
Then  the  sound  of  adzes  camo  still  nearer,  lie  followed  it  as  it  went 
before  him.  Now  he  found  still  another  pond.  Ho  batiied,  and  the 
sound  ciime  still  nearer.  He  went  toward  it  and  now  he  saw  a  <tanoe. 
A  man  was  sitting  in  the  canoe  working  on  it  with  his  adze.  In  the 
bow  of  the  canoe  lay  a  harpoon  shaft  and  two  paddles.  O'nia.rt'a'laLo 
stood  behind  the  man.  He  was  t\\^  grouse.  Then  O'maxt'a'laLe  spoke: 
"Thank  you,  tliat  1  have  found  what  you  are  working  on."  The 
grouse  looked  at  him  and  disappeared.  Thus  O'maxt'a'laLe  found  the 
canoe,  the  harpoon  shaft,  and  the  paddle. 

Then  he  put  his  nettle  line  into  his  canoe.  He  and  his  uncle 
L'o'L'awatsa  went  out.  Ho  Avent  across  the  Sound  trying  to  reach 
Noomas  Island.  Then  he  saw  a  canoe  coming  from  YaaiXugiwano. 
Tliey  met  at  Noomas  Island,  and  held  the  sides  of  each  other's  canoe. 


ii: 


M 


I 


:!'  .1 


384 


REPORT    OP    NATIONAL    MUSEUM,   1805. 


I 


M 


"Good  (lay,  brotljer,"  said  O'liiaxtTi'laLe  to  Qu'watiliqala,  "I  do  not 
come  witliout  purpose.  My  father  sent  me,  because  you  are  the  only 
one  whose  daughter  I  will  marry."  Qa'watiliqala  replied:  "Paddle 
behind  nie  and  follow  me  to  my  house."  O'maxt'iTlaLe  said:  ''I  will 
give  you  my  harpoon  line,  friend,  my  nettle  line,  my  harpoon  shaft,  and 
my  mat."  Qa'watiliqala  then  gave  his  leather  line  to  his  brother  and 
they  exchanged  their  canoes  and  everything  in  the  canoes  that  they 
used.  Then  O'maxt'iT'laLe  said:  "Let  us  go  back.  That  smoke 
belongs  to  our  house."  "No,"  replied  Qa'watiliqala,  "Let  us  go  on  to 
my  house.  You  said  you  wanted  to  be  engaged  to  my  daughter." 
Then  the  two  paddled  side  by  side  together.  They  reached  the  lower 
part  of  the  river  at  GuaT*.  "Take  care,  brother,  when  we  enter  my 
house.  When  we  enter  my  house,  follow  close  on  my  heels,"  said 
Qa'watiliqala.  He  told  his  brother  that  the  door  of  his  house  was  dan- 
gerous. They  walked  u})  to  the  door  together.  Tiie  door  had  the 
shape  of  a  raven.  It  opened  and  they  jumped  in  and  the  raven 
8iripi)ed  at  him.  All  the  images  in  QiTwatiliqala's  house  were  alive, 
tho  posts  were  alive,  and  the  si'siuL  beams.  Then  O'maxt'a'laLe  mar- 
ried Wilx'stasilayuqoa,  the  daughter  of  Qu'watilicpila.  The  house  and 
the  images  and  all  kinds  of  food  were  given  him  in  marriage,  and  blan- 
kets of  lynx,  marmot,  wolverine,  mink,  and  dressed  elk  skins.  Then 
his  father-in  law  and  his  tribe  brouglit  him  home.  They  brought 
everything,  also  the  house.  He  built  a  house  at  K-'a'qa.  That  is  why 
the  place  is  called  K-Ti'qa,  because  logs  were  placed  all  around  for  the 
foundation  of  the  house  which  he  had  obtained  in  marriage.  Then 
Gmaxt'il'laLe  invited  all  the  tribes  with  what  he  had  obtained  in  mar- 
riage froin  his  wife.    (See  Appendix  p.  ()7r>.) 

In  the  feast  referred  to  in  the  preceding  legend  NEmO'gwis  is  said  to 
have  given  each  of  his  guests  his  seat,  which  tiieir  descendants  have 
retained.  He  also  arranged  how  the  i)arts  of  the  seal  with  which  he 
fed  his  guests  were  to  be  distributt^d.  The  chest  was  given  to  the  head 
chief,  ihe  next  in  rank  received  the  hind  dippers,  and  the  young  men 
of  the  nobility  the  fore  Hippers.  He  also  instituted  at  the  feast  the 
laws  according  to  which  blankets  are  given  away  and  retnrr.ed  later  on. 

This  legend  is  so  important  that  I  will  give  another  version  which  I 
obtained  at  Fort  Rupert: 

NEmn'gwis  lived  in  a  village  at  Wekawfiyaas.  He  was  the  ancestor 
of  the  G'i'g-ihiam  of  the  Q'O'moyne.  He  wore  the  sun  mask  on  his 
face.  He  had  a  slave  named  ao'^atsa  and  had  a  boy.  This  son  was 
grov'ing  up  (piickly  and  lie  came  to  be  a  man.  Now  NEmo'gwis  took 
a  walk  and  saw  a  village  atTfi'yaguL  There  he  saw  a  man  who  wore 
a  bird  mask  sitting  on  the  ground.  The  mask  had  a  small  hooked  nose. 
Then  NEmo'gwis  spoke  to  him:  "O  brotlier!  thank  you  for  meeting 
me  here.  Who  are  you  ?"  The  other  one  replied,  "  1  am  Ts'E'nXcpiio, , 
brotlier."  Then  NEmo'gwis  asked  Ts'E'nX(iaio:  "Who  is  living  in  tiie 
h(Mise  beyondf  Ts'E'nXcpiio  replied:  "I  do  not  know  him."  NEmo'- 
gwis walked  on  to  the  east  end  of  Ta'yaguL,  where  the  other  house  was 


s 

I 

d 

s 


^' 


THE    KWAKIUTL    INDIANS. 


385 


icestor 
1)11  his 
)ii  was 
s  took 
I)  wore 
il  iioae. 
leetiiifi 
Xqaio, , 
ill  the 

lElllo'- 

se  was 


standing.  He  discovered  ati  ohl  ma"  sitting  outside  the  house.  Lie 
wore  a  bird  inahk.  NEind'fiwis  spoke:  "O,  brother!  thank  you  for  meet- 
ing- me  liere.  Who  are  youf .  The  ohl  man  replied:  ''I  am  La'laX- 
sEut'aio.''  Then  NEiuo'gwis  asked  him :  "  Wlio  is  living  in  the  house  at 
the  river?"  La'laXsEnt'aid  replied:  "I  do  not  know  him."  Then 
NEino'gwis  walked  on  and  arrived  at  Tsa'xis.  There  he  beheld  a  man 
sitting  on  the  summer  seat  outside  the  house,  and  NEmo'gwis  spoke  to 
him  and  said:  "O,  brother!  thank  you  for  meeting  me  here.  Who 
are  youf  Tlie  man  replied  at  once:  '-I  am  Kuax'ilano'knmr'  and  my 
tribe  are  the  tJ-i'gMlqam."  And  he  asked  NEind'gwis:  '•  Who  are  you, 
brotlier?  Where  is  your  village!''  NEmo'gwis  rei>lied:  "I  am  NEmo'- 
gwis. My  younger  brother  is  JJrt'nakwala.  We  and  my  son,  we  three, 
live  in  my  village,  Wr'kawAyaas."  Then  spoke  Kuax-ilamt'kumf': 
"Thank  you,  brother,  for  meeting  me  here.*'  And  NEmo'gwis  went 
home  to  Wekawfiyaas.  When  he  arrived  there,  he  told  his  younger 
brother  and  his  son  what  he  had  seen. 

He  spoke  to  his  son :  "  <J,  child,  see  the  sea  otters,  the  seals,  and  the 
sea  lions  on  Sliell  Island."  Then  his  son  wanted  to  go  there.  JJo'na- 
kwala  and  lo'-jatsa  rolled  a  drift  log  into  the  water.  The  son  of  NEmo'- 
gwis was  to  use  it  in  i)lace  of  a  canoe.  They  brought  it  to  the  beach  in 
front  of  NKinrt'gwis's  l>ouse  and  showed  it  to  tlie  young  man.  He  sat 
on  top  of  it  and  went  to  the  island  in  order  to  club  sea  otters  and  seals. 
When  \h  arrived  at  tlie  island  he  began  clubbing  the  sea  otters  and 
seals.  He  linishe<l,  and  put  tliein  on  his  drift  log.  Then  he  went  home, 
lio'nakwala  and  'lo'iiatsa  met  him  on  the  beach  and  they  unloaded  the 
log.  NEmo'gwis  spoke:  •'(),  child,  now  your  name  is  O'maxt'iVlaLr^  on 
account  of  your  game."  He  invited  Ts'E'nXijaio  and  Ln'IaXsEiit'aio 
and  Kuax'ilano'kumc  and  iMa'tag-ila.  The  four  men  came  to  the  house 
and  Silt  down.  Tlieii  Ro'uakwalaput  stones  into  the  lire  and  singed  the 
seal.  When  l.a  had  done  so,  he  cut  it  ui>.  lie  filled  the  kettle  with 
waler  and  then  threw  the  red-hot  stoup  ;  into  the  water  until  it  l)egan  to 
boil.  Then  he  i)ut  the  pieces  of  seal  meat  into  tlie  boiling  water  ami 
added  more  red-hot  stones.  After  a  short  while  the  seal  was  done. 
Bo'nakwahi  took  the  meat  out  of  the  water,  and  NEimVgwis  took  the 
breast  jiiece  first.  He  bit  it  and  gave  it  to  Ts'K'nX(|aiu,  saying;  "  You 
shall  always  be  the  first  one  to  receive  his  share,  and  you  shall  always 
Inn  e  the  bicast  piece."  Next  he  took  the  hind  leg  and  gav(^  it  to 
Kuax'ilano'kuiu*',  saying:  "  You  •  '.lall  always  have  this  |)iece,  and  it 
shall  be  given  to  you  next  to  Ts'E'nXiiaid."  Then  he  took  up  the 
foreleg  of  the  seal,  bit  it,  and  gave  it  to  .Ma'tag-ila,  saying:  "You  shall 
always  have  tiiis  i)iecc."  Then  he  gave  a  whole  seal  to  Ts'kii Xqaio, 
lvuax-ilani»'kume,  and  Ma'tag-ila,  and  told  them  thename  of  his  son.  He 
said:  "1  invited  you  to  show  you  my  son.  This  is  O'maxt'iVlaLe." 
Ho'nakwala  now  addressed  the  guests.  Therefore  the  people  nowa- 
days make  s]M'cc1ics  in  their  feasts,  because  N'Eiiid'gwis  began  making 
speeches  and  distributing  blankets  and  canoes  among  all  the  tribes. 

NAT  IMl'S  t)") 2.) 


t 
i 

i 


386 


REPORT  OP   NATIONAL   MUSEUM,  1895. 


After  the  feast  they  all  left  the  house.  Bo'nakwala  looked  for  a  good 
log  of  cedar  wood.  He  found  one  and  brought  it  to  the  beach  in  front 
of  NEino'guis'.s  house.  When  the  tide  had  fallen,  he  burnt  its  ends  and 
the  middle,  thus  hollowing  it  out.  It  was  to  be  the  canoe  of  O'maxt'iV- 
laLc.  As  soon  as  it  was  completed,  he  gave  it  to  O'maxt'a'laLe.  The 
latter  went  at  once  to  Shell  Island  and  clubbed  sea  otters.  He  did  not 
club  any  hair  seals.  When  he  came  home,  Bo'nakwala  and  To'iatsa 
skinned  the  sea  otters.  Then  Bo'nakwala  spoke:  "O, child!  O'maxt'- 
a'laLe !  I  will  go  now.  Do  not  feel  uneasy  if  I  should  stay  away  long." 
O'maxt'a'laLe  replied:  "Goon,  but  take  good  care  of  yourself."  His 
uncle  Bo'nakwala  went  and  came  to  (ra'yux.  At  night  he  bathed  in 
water  and  rubbed  his  body  with  hemlock  branches.  On  the  following 
morning  he  went  on  and  heard  the  sound  of  an  adze  close  to  where  he 
was.  He  went  up  to  the  sound.  Then  it  stopped,  and  reappeared  a 
long  ways  oft".  Then  Bo'nakwala  went  again,  and  bathed  in  the  water 
and  rubbed  his  body  with  hemlock  branches.  He  went  on  and  again 
he  heard  the  sound  of  an  ndze  near  by.  He  went  to  see  what  it  was, 
and  again  the  sound  stopped  and  reappeared  a  long  ways  oft".  He 
went  at  once  to  the  water  and  bathed  again  and  rubbed  his  body  with 
hemlock  branches.  He  went  on  and  heard  again  tiie  sound  of  an  adze 
near  by.  When  he  went  up  to  the  sound  it  stopped,  and  reappeax'cd  a 
long  ways  off.  Again  ho  bathed  aiul  rubbed  his  body  with  hemlock 
branches.  When  he  had  finished,  he  went  on  and  suddenly  he  beheld 
a  pretty  hunting  canoe  lying  on  the  ground.  He  went  up  to  it  and 
l>ushed  it  into  the  water,  into  the  river  of  Ga'yux.  He  w^ent  in  it  down 
the  river.  In  the  canoe  were  two  paildles  and  a  harpoon.  He  rested 
at  the  mouth  of  the  river  and  then  paddled  home  to  Wokawayaas. 
When  he  arrived  at  the  beach  of  XEmo'gwis's  house,  ( )'maxt'a'lanl  came 
doMU  to  meet  him.  Then  Bo'nakwala  spoke:  "O,  child,  I  obtained  a 
canoe  for  you."  O'maxt'a'laLe  made  ready  at  once  to  go  to  Shell 
Island  and  asked  the  slave  'lo'-ratsa  to  steer  the  canoe.  They  started, 
and  when  they  arrived  at  Shell  Island,  O'nmxfn'laLe  clubbed  the  sea 
otters.  Then  ho  loaded  his  canoe,  which  was  full  of  sea  otters.  When 
they  were  going  home,  the  slave  said:  "O,  master, let  me  see  how  you 
spear  a  sea  otter  with  your  harpoon."  Then  <  )'inaxt'n'lnLe  said :  '-Steer 
toward  that  sea  otter  and  I  will  spear  it."  The  slave  turned  the  bow 
of  the  canoe  toward  the  sea  otter  and  O'maxt'a'IaLr'  threw  and  hit  it. 
Then  they  returned  home.  When  they  arrived  at  the  bciich,  Bo'na- 
kwala came  to  meet  tliem.  They  unloaded  the  canoe,  and  Txi'iiakwala 
and  ^o'^atsa  skinned  the  sea  otters  aiul  stretched  the  skins.  After 
that  they  ate.  Then  0'maxtVi'laL«l  spoke:  "O  father!  I  will  go  and 
see  who  lives  east  of  us."  NEmd'gwis  replied:  "(Jhild,  beware  of 
storms  when  you  cross  the  sea.  (!o,  and  take  'lo'^jatsa  along."  Karly 
the  next  day  O'maxtTi'laLe  and  'lo'-iatsa  started.  Tiiey  spread  the 
sea-otter  skins  over  the  bottom  of  their  canoe  and  paddled  straight 
across  to  the  north  end  of  the  island  at  the  mouth  of  Knight  Inlet. 


fcV 


Ti 


wiila 
ifter 
and 
•e  of 
Oarly 
I  the 
,i.i>ht 
iilct. 


THE    KWAKIUTL   INDIANS. 


387 


When  he  approached  YaaiXugiwaiio,  ho  saw  a  canoe  with  two  men 
coming  up.  O'maxt'a'laLd  i)addled  toward  tiiis  canoe.  When  tiie 
caviocs  wi're  side  by  side,  the  men  took  hold  of  each  other's  gunwale 
and  < )'maxt'a'laLe  said:  "Where  are  you  going,  brother?"  The  one 
in  the  bow  of  the  other  canoe  replied:  " Urother,  I  air  hunting  among 
tliese  islands  here.  I  tliank  you  for  me«^ting  me  here.  1  am  (Jil'wati- 
liqala.  Who  are  you,  brother?''  O'maxt'a'lai.c  replied:  "'Thank  you, 
brother,  for  meeting  me  here.  I  am  O'raaxt'a'laLr.  Let  us  go  to  my 
house,  the  smoke  of  which  we  see  there  on  the  other  side.  It  is  not  far. 
Come,  take  my  canoe;  it  is  yours  now."  Then  (^a'watiliqala  s])oke: 
"Brother,  now  this  my  canoe  is  yours  and  everything  that  is  in  it.'' 
He  meant  the  mountain  goat  skins  with  which  it  was  covered  and  his 
harpoon.  But  O'maxt'a'laLe's  canoe  was  all  covei-ed  with  sea-otter 
skins.  IJis  blanket  was  made  of  sea  otter  and  his  harpoon  line  of  the 
guts  of  the  sea  lion,  while  Qa/watilitiala's  line  was  of  cedar  bark  and 
his  blanket  made  of  mountain  goat  skin.  ( )'maxt'a'laLr'  spoke :  "Thank 
you,  brother.  Now  come  across  to  your  canoe  and  let  me  go  into  the 
canoe  you  gave  me."  Qa'watili(iala  arose  and  went  into  O'maxt'a'- 
laLe's canoe,  and  O'maxt'a'hiLe  arose  and  went  into  (^ri'watili(iala's 
canoe.  This  was  as  though  they  had  exchanged  their  hearts  so  that 
they  had  only  one  heart  now. 

Then  Qa'watiliqala  spoke:  "That  is  done.  Now,  brother,  rome  to 
my  house.  Ft  is  beyond  this  point."  They  paddled  on,  and  when  tiiey 
had  nearly  reached  Qa'watili(jala's  house,  he  said :  "  Brother,  take  care. 
When  I  jump  into  my  house,  you  and  your  slave  must  Jump  in  at  the 
same  time."  Now  they  arrived  at  the  beach  in  front  of  the  house  of 
(JiVwatiliqala.  They  went  ashore  and  walked  uj)  to  the  house.  When 
they  arrived  in  front  of  the  house,  the  mouth  of  the  door  of  (Ja'watili- 
(jala's  house  opened.  They  jumped  in  all  at  the  same  time  and  it  bit 
only  a  corner  of  Lo'Latsa's  blanket.  Then  the  posts  at  the  sides  of  the 
door  spoke,  and  the  one  to  the  right  hatul  side  said:  "You  made  them 
come  to  your  house,  (Qa'watiliqala;"  and  the  ])Ost  on  the  left-hand  side 
said :  "  Now  s[)read  a  mat  and  give  your  guests  to  eat,  Chief."  It  is  said 
that  the  cross-beams  over  the  rear  posts  were  double-headed  snakes 
(sI'siuL),  which  were  constantly  playing  with  their  tongues.  The  posts 
in  the  rear  of  the  house  were  wolves,  and  a  gri//.ly  l)ear  was  under  each 
of  the  wolves.  Carved  images  were  all  round  the  house.  O'maxt'ii'Ial. 
and  Lo'r.atsa  were  sitting  in  the  house  and  wer«^  given  mountain  goat 
meat  to  eat.  When  they  had  linished  eating,  the  speaker  of  the  house 
said:  "What  do  you  want  hereT'  Now  O'niaxt'a'hiLe  beheld  the 
daughter  of  (,>a'watili(pila.  who  was  sitting  in  the  i-ear  of  the  honsc. 
He  thought:  "  1  will  say  that  1  came  to  marry  her."  Then  the  Ihouglit 
hearer  of  the  house  spoke:  "Cliief  O'nnixt'a'lai/'  (iame  to  marry  (^awa- 
tili(iala's  princess."  (^)a'watili(pila  said  at  once:  "<), brother!  thank  you 
that  you  want  to  nmrry  my  daughter.  It  has  l)een  my  desire  that 
you  should  marry  her,  brother  <i  )'nnixt'a'laLe.  Now  you  marry  my  i)rin- 
cess  and  you  shall  have  this  house  for  your  house  as  a  gift  from  your 


n 


t  I- 


f      in  "^ 


38H 


REPORT   OF   NATIONAL    MUSEUM,  1895. 


M' 


III 


ti  I 


wife  siiid  the;  great  wolf  dance  Walas'axa'.'  Its  names  are  (l-algMyalis 
and  (l-alqEnialis  and  QEmo'ta'yalis  and  QKinotilelagMlis,  and  yonr  sum- 
mer names  will  be  XEfye'  and  Neg-e'tsV'  and  (^oaxo'L  and  (r-'ig'EsLEn. 
The  fj^reat  dance  Wahis'axa'  has  forty  sonj^s.  Von  will  use  this  lionse  for 
the  coiebration  of  the  winter  ceremonial,  my  son-in  law.  That  is  all." 
Till  spoke  Qa'watiliijala  to  ( )'maxt'a'laLr'.  The  latter  rejilied :  "Thank 
you,  Chief  (^fi'watiliqala.  I  am  j^lad  on  account  of  your  s»>Gech,  father- 
in-law.  Xow  teach  me  the  aonji's  of  the  dance  Walas'axa',  for  I  will  at 
once  invite  all  the  tribes  when  I  reach  home."  Thus  spoke  O'maxt'a'- 
lar.c. 

The  speaker  of  the  house  said:  "(),  Chief  <^iVwatili(iala!  Let  us 
have  the  winter  ceremonial  to-nif«ht,  that  our  sonin  law  may  see  our 
ways."  QiVwatiliqala  answered:  '' My  speaker,  your  advice  is  j>()od,'' 
and,  turning  to  the  wolf  posts  of  the  house,  he  continued :  "  Xow  take 
care,  friends,  you,  (i>Emr('ta'yiilis,  sind  you,  t^EmotilElag -ilis.  I  lowl.  that 
our  friends  (r-alalai-ila  and  his  children  may  coiue."  When  he  had 
finished,  O'maxt'a'laLe  said:  "O,  father-in-law  !  I  now  invite  you  and 
your  tribe  to  bring  my  house,  myself,  and  my  wife  to  my  jdace.  I  can 
not  withstand  your  words,  father-in-law!  1  say,  thank  you!  Now  let 
me  watch  your  supernatural  dances  to-night,  else  I  shall  not  know 
what  y<m  are  doing  in  this  great  dance." 

At  night  the  speaker  of  the  house  said:  "Now,  magicians,  howl! 

that  G-alalai  jla  and  his  children  may  come."    Then  (^)Eiiio'ta'yidis  and 

QEmorilElag'ilis,  the  posts  of  the  house,  howled  four  times  each.     At 

once  a  howl  like  theirs  was  heard  back  of  the  house.     Then  (ia'watili- 

(jala  called  his  tribe,  the  ancestors  of  the  Ts'a'watEr'uox.    They  entered 

their  chiefs  house,  and  as  soon  as  they  had  assembled  the  wolves  came 

in.    All  the  men  cried:  "Ylhli,  hu,  hu,  hfi,  hu,  hfi!"    Four  times  they 

did  so,  iind  then  they  sang: 

I. 

1.  llo  was  niado  to  ait  between  tlio  wolves,  hai. 

2.  He  was  taken  aroiiiitl  the  world  by  Lriltstahuia,  the  wolf,  hai. 


For  four  years  I  was  coming  home. 


II. 

Then  Ma't'i'.m  took  me  away. 
III. 


1.  My  poor  yonnjjer  brother,  'riVinkut'danni.as,  who  lives  on  the  other  aide,  lies  ihi  a, 
for  yoii  said  long  ago  that  he  was  the  lirst  to  show  the  wolf  dance,  my  yonnger 
brother,  iii'inkni'dauni. as,  who  lives  on  the  other  side,  i  hayo  ihi,  iyiho  fi,  ihi,  iyiho, 
o  iyi,  hayf),  o,  ihi,  iyiho,  o,  lyi,  ihi,  iyiho,  o, 

2.  My  ]i(K)r  yonnger  brother  "lamtalai.  the  T'l'.na'xtax,  lies,  ihi  a,  for  yon  said  that 
long  ago  lie  was  the  lirst  to  show  the  w(df  dance,  my  yonnger  brother,  ;)amtal:ii, 
theT'Kna  xtax,  i  hayo  ihi,  iyiho  o,  ihi,  iyiho,  o  iyi,  hayO,  o,  ihi,  iyiho,  o,  iyi,  iyiho,  o. 

IV. 

1.  Come,  come,  come,  come  and  make  love  to  ihe  son  of  the  wolf  I    Conn- !     yihi,  yibi, 

i  i,  W(l  o  o  o  o  o. 

2.  i.<i,atalaenr)x,  the  wolf,  has  been  all  around  the  right-hand  side  of  the  world. 


'  See  page  477. 


THE    KWAKMTL    INDIANS 


389 


ihl  a, 
iiin<;('i' 
iyili'i, 

I  tliiit 
iitiil;il. 
ilu"),  0. 


yibi, 


These  are  all  tlie  soiij<.s  I  know.  If  you  will  go  t<»  the  Ta'a/watKenox 
you  can  learn  all  the  forty  son{j;s  of  the  Walas'axa'. 

When  the  <lance  of  the  wolves  was  at  an  end,  (^a'watiliciala  said: 
"  (),  friends,  I  invited  you,  my  tribe,  that  you  may  know  that  I  gixv  my 
dauj^rliter  in  n»arriaj,'e  to  O'maxt'a'hiLf',  chief  of  the  (I'l'g-ihiaiu  on  the 
other  side.  >'ow  let  us  go  and  take  our  son  in-law,  his  wife,  and  his 
house  home.  And  he  shall  take  this  }>Toat  dance.  Let  us  go  to- 
morrow I"  Then  the  people  left  the  house  and  the  next  day  they  made 
ready  to  start.  They  went  across,  takinj^-  the  house  and  (^)a'watiliqiila's 
dauj^hter.  They  stopped  at  Ga'yuX.  They  built  a  foundation  of  drift 
logs.     In  four  days  they  finished  the  house. 

Then  O'niaxtVi'laLe  went  to  tell  his  father  NEuiO'gwis,  He  entered 
the  house  and  said:  "Come,  father!  let  us  go  to  my  house  at  (la'yux. 
I  have  married  the  daughter  of  QiTwatiliipila.  I  brought  my  father- 
in-law  and  his  tribe,  and  also  the  house  and  the  great  dance  Wjllas'- 
axa',  and  a  great  box  and  three  baskets.  1  do  not  know  what  is  in 
them."  NKmo'gwis  replied:  "Let  us  invite  Ts'E'nXqaio  and  La'laX- 
sEnt'aio  and  Kuax-ilano'kumae,  that  they  may  see  your  house.''  And 
he  sent  I'.o'nakwala  to  invite  the  tribes.  Then  O'niaxtVi'laLr'  and  his 
father  went,  and  ( )'maxt'a'laLr'  said :  "Take  care,  father  I  As  soon  as  I 
jump  through  the  door  of  my  house  you  Jump  with  me.''  When  they 
arrived  at  the  house,  the  mouth  of  the  door  opened  and  the  father  and 
son  Jumped  i'.i.  Then  the  posts  said:  "(loon!  greet  them  who  come 
int()your  house,  Chief!"'  NEuio'gwis  spoke:  "Welcome,  Hiothcr  (i>ri'wa- 
tilicpila.  I  have  heard  about  you.  I  tbaisk  you  for  having  given  your 
(laughter  and  your  house  to  my  son."  Qa'watili(jala  rei)lied:  "O, 
brother,  I  am  glad  that  I  have  seen  you.  From  now  on  your  name 
will  be  Great  NEnift'gwis  (Wfi'las  XEnio'gwis).  This  box  fdled  with 
curried  skin  blankets  is  for  you,  and  the  basket  tilled  with  marten 
skins,  the  one  tilled  with  niiidc  skins,  and  this  one  tilled  with  lynx 
blankets."'  Then  O'maxt'a'laLe  left  his  house,  because  he  heard  men 
speaking  outside.  He  saw  his  uncle  lid'nakwala  and  the  guests  whom 
he  had  invited.  Then  O'nuixt'a'hiLe  said:  "Xow  let  us  Jump  into  my 
house  all  at  the  same  time."  When  they  were  all  ready,  the  door 
opened  and  they  all  Jumped  in.  Tiien  the  posts  spoke:  "(lo  on!  greet 
them  who  come  into  your  house,  ('liiefl"'  The  guests  sat  down,  and 
were  given  to  eat.  When  they  had  tiuislied,  they  performed  the  winter 
ceremonial.  0"maxt"aiai.e  showed  the  Wfdas'axa'.  Afterwaids  he 
gave  sea  otters  to  Qa'watilirjala's  tribe,  and  he  gave  blankets  made  of 
curried  leather,  marten  blankets,  mink  blankets,  and  lynx  blankets  to 
Ts'E'nXcjaiw,  La'laxsEnt"aio,  and  Kuax-ilano'kumae.  His  winter  dance 
lasted  four  days.  He  was  the  first  who  gave  away  blankets  to  all  the 
tribes,  and  who  gave  a  seal  feast.    That  is  the  end. 

Uefore  leaving  this  subject  I  must  mention  that  all  the  clans  authen- 
ticate the  claim  to  their  rank  and  to  the  greatness  of  their  ancestor  by 
telling  of  a  meeting  between  him  ami  <»ne  of  tlie  two  deities  which 
prevail  in  the  mythology  of  these  tribes,  Q'a'nig'ilak"  in  the  Newetteo 


\m 


r  I 


300 


REPORT   OF   NATIONAL   MUSEUM,  1895. 


M 


! 


li 


M 


group,  and  KiK'kiiaxri'or'  among  tlic  other  tribes.  Tlie  La/lauLLEla  of 
tlie  La'i.asiqcmla,  for  instance,  say  tliat  tlieir  ancestor,  NomasK'nxelis, 
knew  tliat  Q'a'nig-ilak"  was  coming.  Tlien  lie  told  his  son  LExx-a'lix-i- 
la'yuto  go  to  Xn'spalis  (Newettee  Bar)  and  there  to  await  Q'a'nig-ihik"'8 
arrival.  He  hiniself  remaiied,  and  was  transformed  by  (^M'nig-ilak" 
into  a  stone,  which  may  still  be  seen  on  IToi)e  Island.  LExx*a'lix*ila'yu 
went  to  Xu's])ulis,  but  Q'a'nig-ilak"  did  not  molest  him,  because  he  was 
afraid  of  him. 

The  (rM'g'ihiain  of  the  same  tribe  say  that  lie  met  <)"meaL,  who 
pointed  his  forefinger  at  him  whenhesawhim  coming.     At  once  his  head 

was  perforated.  Q'a'nig-ilak"  retaliated,  and 
they  saw  that  they  were  equally  strong. 

I  do  not  need  to  enter  into  these  legends 
any  farther,  because  they  are  all  of  the  same 
character  and  are  merely  intended  to  show 
that  the  ancestors  of  these  clans  were  pres- 
ent at  the  time  of  the  transformation  of  men 
into  aninmls,  and  tiiat  they  were  as  strong 
as  the  deity  liimself.  For  the  details  of  the 
Q'a'nigMlak"  legend  '  refer  to  my  book.' 

With  this  1  will  leave  the  clan  legends  and 
their  connection  with  the  crest  and  the  pot- 
latch.  Incidentally  I  will  mention  here  that 
ligures  commemorating  distributions  of 
l)roperty,  the  breaking  of  coppers,  ami 
grease  feasts  are  often  jdaced  on  top  of  the 
house  or  on  the  poles.  To  this  class  belongs 
the  statue  of  tlie  speaker  under  the  sun 
mask  (tig.  l,p.3.'{S),  and  the  si)eaker  on  top  of 
a  liousein  Alert  Bay  (tig.  2o).  Other  statues 
o{  the  same  class  are  shown  in  Plate  18, 
representing  a  chief  who  gives  away  coppers  in  a  feast,  and  Plate  19, 
representing  a  chief  breaking  a  copper.  This  last  ligure  is  placed  on 
top  of  the  house  at  the  tiaie  when  the  father-in-law  refunds  the  purchase 
money  with  which  his  daughter  has  been  bought. 

In  order  to  convey  a  better  idea  of  the  arrangement  of  the  whole  vil- 
lage, I  give  here  a  sketch  of  the  village  of  Newettee  as  it  appeared  in 
188(5  from  a  sketc^h  taken  by  myself  at  that  time  (tig.  2(5).  The  names 
l)rinted  in  Roman  letters  designate  the  names  of  the  houses,  those  in 
Italics  names  of  mountains  oil  (raliano  Island,  and  the  one  in  Italic  cai>i- 
tals  is  the  name  of  the  bay.  The  house  W  a'tsuxfiioa  will  be  recognized 
as  tig.  17  (p.  377).  The  post  in  front  of  it  is  shown  in  tig.  21  (j).  380). 
I  have  referred  sever.al  times  to  the  fact  that  the  clans  also  have 
l)eculiar  carvings  which  are  used  as  dishes.  A  few  of  these  are  repre- 
sented on  Plates  2()  and  21  and  in  tigs.  27-34.  The  dish  shown  in  the 
upper  figure  of  IMate  20  represents  the  Ts'o'noqoa  (see  figs.  13  and  11, 


STATl-K  OK  SI'EAKHK  TAI.KINli   To 
Till-;  I'EOl'I.K. 

Alert  Bay. 

Frnin  II  wkt'tch  hv  t}n'  .iiitlior. 


"Indianische  Sagen  von  der  Nord-Pacilischeu  Kimte,"  Berlin,  1895,  p.  194." 


e  vil- 
•0(1  ill 
laines 
ose  ill 

capi- 
:nized 

380). 

have 
r«'pre- 
11  tlie 
u\  U, 


Report  of  U.  S.  National  Museum,  18ii. — Boas. 


Plate  21. 


Carved  Dishes  used  by  the  Fort  Rupert  Indians. 


T 

1 

! 

1  ■ 

11  V 

»  h 

\  i,. 


f 


h 


i 


[ 


It 


j::  ,i 

4 


_\ 


THE    KWAKIUTL    INDIANS. 


391 


/hkMM 


'..     .   ■■:.',  t~'.:  l    V,  N..Y    IF'. 


C  .  '   '^s 


'  v  ■   •■■•■•  ■.  ■■■  ..//■:>  -v-'.'V -':%4%- 
I      1     !' .       ■■-  .■  •■•r-''>'»ri:v-c?i.«->i 

\:^.  ^- ■:.■':■ '.■■■r'^'"^Mw 

'         '■  .'^■.■■■■^..^•.:>-SvSj-^- 


lU 

ltd 


o 

■y. 


«2      u 


f^  (^ 


! 


I'l 


:it.l 


I 


'I 


u 


392 


REPORT    OF    NATIONAL    MUSKUM,  18«>5. 


Fig.  37. 

FOOD  TItAY. 

Jtiiiilu. 

('«l.  Nil.  SSHB'.i,  I'.  S.  N.  M.     ('"Ili-.li..l  liy  .lanii.«  li.  Swan. 


p.  .'{71.').    That  hIiowii  in  tlio  next  ll^jnre  on  tlie  left  of  tlie  siiiuo  pliitc 
rei)r(>.seiits  a  man  and  a  snake. 

I-'rotn  tlie  fact  that  so  many  carvinjis  have  reference  to  the  clan  totem 
we  nnist  not  conclude  that  each  and  every  aninnil  or  human  ii<;ure  found 

on  any  implement  has  the  same 
uu'aning.  It  seems  to  me  that  tlie 
strong  imimlse  whi<'li  tlie  art  of 
the.se  i)eople  received  from  the  devel- 
opment of  totemi.stic  ideas  must 
have  resulted  in  the  general  appli- 
cation of  animal  designs  for  decora- 
tive purposes.  That  this  is  the  ca.se 
maybe  .seen  particularly  in  the  case 
of  dishes.  The  most  favorite  designs 
for  dishes  all  over  the  cultural  area 
to  which  the  Kwakiiitl  belong  are 
the  seal  and  the  canoe.  The  seal  is  not  a  totem  animal,  but  merely  the 
symbol  of  plenty,  as  no  animal  of  its  size  furnishes  a  larger  amount  of 
meat  and  fat.  Therefore  the  seal  feast  is  also  reserved  for  the  highest 
tribes  of  the  Kwakiutl.  The  seal 
design  is  used  by  each  and  every 
tribe  and  by  each  and  every  clan. 
The  same  is  often  the  case  with 
the  sea-lion  design.  1  have 
selected  a  number  of  the  most 
characteristic  seal  dishes  (tigs.  28, 
29,  ;{0),  and  also  a  sea-lion  di.sh 
(fig.  31).  The  dish  rei)resented 
in  tig.  30  shows  the  very  character- 
istic change  of  style  which  takes 
place  in  the  extreme  north,  begin- 
ning at  Yakutat.  The  deep,  roun<l  forms  become  flatter  and  wider 
and  the  carving  is  less  elaborate.  The  idea  underlying  the  canoe  dish 
is  evidently  that  a  great  abundance  of  food,  a  canoe  load,  is  to  be  given 

to  the  guests  ( tigs.  32,  .'{3, 34).  The 
canoe  dish  develops  into  a  number 
of  animal  forms,  mainly  through  the 
influence  of  canoe  decorations. 
The  canoe  is  olten  painted  so  as  to 
represent  a  whole  animal.  This 
ornamentation  was  transferred  to 
the  dish  and  has  influenced  its  form 
con.siderably,  as  may  be  seen  in  tig. 
34.  I  merely  adduce  these  examples 
in  order  to  show  that  not  all  ani- 
mal forms  have  necessarily  a  totemistic  origin.  I  think,  however,  that 
in  the  course  of  the  develoi)ment  of  this  culture  the  preponderance  of 
aninml  designs  which  were  originally  founded  on  totemism  must  have  by 


KiK. 28. 

.SKAI,  DISH. 

irai.lii. 

,  N'iili..ii!il  M11S.-U111.     C.Ol.-.l.-.l  l.v  .I.inii's  (i.  .Sivn 


Fig.  29. 
SEAL  DISH. 

Hnitln. 

Cat.  No.  S9157,  r.  S.  N.  M.     ('..Ile.l.-il  liy  .laine.s  (5.  Swan. 


wSt  ■*. 


THE    KWAKIIJTL    INDIANS. 


31>3 


a  proceHsoi'  eulH'iiu'iismcniitrilMiliMl  to  tlie  piolilic  {jfiowtli  <»f  th*^  totem, 
\Vt'  Imvc  seen  tliiit  the  teii(l«'ney  to  decorate  objects  witli  animal  <lesi};iis 
was  fostered  by  an  art  which  was  apjilied  ahiiost  excbisively  to  re|>resen. 
tationsoftlietotem.  Thus  tlieanimal  became  the  (h»minatingdecorativo 
element.  Tiieforceofaiialojiymnst 
tlien  have  induced  tiie  people  to  in- 
terpret certain  animal  liynres  which 
were  originally  only  decorative  on 
the  ])rinciple  of  totemism. 

Other  objects,  such  asdrnms(  tig. 
35,  p.  .'{I»5),  boxes,  house  posts,  et<'., 
seem  to  be  exclusively  <leeorated  Kiji.ao. 

with    designs    representing    the 
totem. 


KK.VI.   DISH. 

Alaska. 

r.  S.    N:iti-p|iat    MilMftll 


VI,    TlIK   SlMKITS    PUKSlDINd    OVKH    THE    liKLKilOTS    CKUEMONIAL 

AND   THEIK   (llFTS. 

It  is  a  common  feature  of  all  the  legends  referred  to  heretofore  that- 
the  supernatural  powers  which  wvva  obtained  by  the  ancestors  be(^anu>, 
the  crest  of  aiiLm^  and  that  there  is  no  mention  of  an  immediate  rela^ 
tion  between  the  descendants  of  the  ancestor  and  his  crest.  We  have 
to  deal  only  with  legends  commemorating  the  early  history  of  the  clan. 
They  do  not  indicate  that  the  b«'ing  which  iielped  the  ancestor  con- 
tinues to  protect  his  <lesceiidants. 

We  have  now  to  deal  with  another  class  of  legends  which  relate 
entirely  to  spirits  that  are  still  in  constant  contact  with  the  Indians, 
whom  they  endow  with  supernatural  powers.  In  order  to  gain  their 
help,  the  youth  must  prepare  himself  by  fasting  and  washing,  because 
only  the  pure  lind  favor  with  them,  while  they  kill  the  impure. 
Every  young  man  endeav<n"8  to  find  a  protector  of  this  kind.     It  is 

clear  that  this  idea  corresponds 
exactly  to  the  manitou  of  the 
Algonquin  Indians,  and  that  we 
have  to  deal  here  with  the  ele- 
mentary idea  of  the  acquisition 
of  a  guardian  spirit,  whicii  has 
attained  its  .strongest  develop- 
ment in  America,  Its  specific 
character  on  the  North  I'acilic 
Coast  lies  in  the  fact  that  the 
guardian  spirit  has  become  he- 
reditary. This  is  the  case 
among  the  northern  tribes  of  British  Columbia,  It  is  also  the  case 
among  the  Kwakiutl  and  among  the  Chinook.  When  the  youth  pn^ 
pares  to  meet  a  guardian  spirit,  he  does  not  expect  to  find  any  but  those 
of  his  clan.    This  is  i>robably  the  reason  for  the  relatively  small  number 


FiR.31. 
DETAIL  OF  SEA-LION  DISH. 

r.  .s.   Niitiniiiil  Miisciirii. 


!     li^ 


!  i  ., 


;..■'   I 


':'»; 


^' 


3J)4 


KFJ'OUT    OF    NATIONAL    MUiSEl'M,  1895. 


(TANOK   DISK. 
AlUHkll. 

Cut.  N.r.  '."VMI.  I'.S.  \.  \I.      Cill,.,!,.,!  I, 


A.  FI.1I..IT,  r.  S.  A. 


of  Hiirli  spirits— for  amoiij*  llic  Iiwliaiis  of  tli«  pliiiiis,  anion;,' wlioiii  »'ach 
man  liiis  liis  in<livl(lual  spirit,  their  nnniber  is  unliniitcd — iin<I  it  lias 
also  }i'i\ii\\  o(;<;asion  for  tiKMlcvi'lopniiMit  of  a  nioni  elaborat*'  niytlioloj,'y 

r<^Iilting  to  these  spirits. 

I  shall  ^ive  a  list  antl  brief  descrip- 
tions of  these  spirits  and  of  their  ^'ifts. 
I.  Wlnji'la^filis  (  making  war  all 
over  the  earth).  The  descriptions  of 
this  beinj;  are  very  in<lelinito.  lie  is 
a  warrior  and  lives  in  the  far  north, 
lie  tiavels  about  eonstantly  and  never 
leaves  his  caiioe.  Solar  as  I  am  aware 
he  is  never  represented  in  n>asks  oi' 
other  earvinjjs.  IJy  obtaining;  hisi»ro- 
tection  a  youth  may  ac<niiro  one  of  the  following'  jxiwers.  He  may 
beeome  a — 

(1)  T'o'X'uit,  who  is  invulnerable  and  has  power  over  the  si'siuL, 
M'hich  assists  him  and  his  friends  on  war  expeditions. 

(2)  Ma'maifa.  The  mri'ma<i"a 
has  the  power  to  catch  the  in- 
visible disease  spirit,  which  is 
constantly  flying  through  the  air 
in  the  form  of  a  worm.  He  is  able 
to  throw  it  int()  his  enemies,  who 
die  from  its  effects  at  once. 

(3)  Hawi'nalaT.{=war dancer), 
whobythehelpof  Wina'lag-ilisis 
insensible  to  the-  pain  of  wounds 
and  can  not  be  kille<l,  may  he  be 
ever  so  severely  wounded. 

II.  Baxbakualanu  Xsl'wae  (the  first  one  to  eat  man  jit  the  mouth  of  the 
river,  1.  e.,  in  the  north,  because  the  ocean  is  considered  a  stream  running 
northward).    He  is  a  cannibal  living  on  the  mountains  who  is  always  in 

pursuitof  man.  Red  smoke  rises 
from  his  house.  His  servant  (or 
wife)  is  (}'o'n)iiioqas  (=the  rich 
wonuin),  who  procures  food  for 
him.  He  has  a  female  slave, 
K'i'nqalaiiala,  whoalso  jn'ocures 
food  for  him,  by  catching  men 
and  gathering  corpses.  Near 
the  door,  in  his  house,  sits  his 
slave  Qoa'xqoaxualanuXsIwae, 
the  raven,  who  eats  the  eyes  of 
the  people  whom  his  master  has  devoured.  In  his  house  live  also  the 
ho'Xhfik",  a  fabulous  bird,  with  an  immensely  long  beak,  which  lives 
on  the  brains  of  men,  whose  skulls  he  fractures  with  his  beak,  and  the 


Fig.  33. 

CANOE  DISH  WITH  SEA-LION  DEtllON. 

r.  S.  NiiUi.iial  MiisiMiiii. 


Kifj.  34. 

CANOE  DISH  WITH  ANIMAL  DESIGN. 

AliiHk,i. 

Cat.  No.  IC.Ml,  i:.  S.  N.  M.     r..ll,.,l,.,l  l>y  A.  (I.  Ilc.ir,  [•.  S.  A. 


THE    KVVAKIUTL    INDIANS. 


395 


<'ill 


iiiihiil  LM'i/./.lv  beiir.    Iliii'alik-ilaL  is  described  as  one  of  liis  friendH. 


A  person  wlio  meets  liitn  or  one  of  his  snit  nuiy  become  a — 

(I)  IliVmatH'a,  a  eannibal,  into  whom  he  instills  t)i<>  desire  of  eating 
hnman  tiesh,  and  who  ilevours  whomsoever  lie  can  lay  his  hands  upon. 

(!')  lla'insliamtsKs,  a  cannibal  of  less  violent  character. 

(;j)  No'ntsistalai,,  who  isable  to<levourand  t()uch  liiewitli  impunity. 

(4)  Na'ne  s  UaxbakualanuXsi'wae,  the  griz/ly  bear  of  tin;  cannibal 
si)irit,  who  delijjhts  in  killinjif  people  with  his  stronfj  paws. 

(."))  K'i'nipdai.ala,  who  i)rociiies  hnnnin  flesh  for  the  ha'mats'a. 

((»)  (^V»'uuno<pi,  who  also  procures  human  liesi.  for  tluj  ha'mats'a. 


Fijj.  35. 

SIDE  OK  HUX    IlEHTM   WITH   I'AINTED    liKSION  nEPRESENTINO    THK  l:AOLI. 

IV  A,  N...  ■1>.  I!..vnl  i:iliri...:r:i|,l,i,:.l  Miis.iiin,  ll.Tlin.     (■..II,,  i.-d  l.y  A.  Jiu-.,lwrTi. 

(7)  Ho'Xhok",  who  breaks  the  skulls  of  men. 

(8)  Ilai'alik-ilaL. 

(9)  Na'ua(piualiL(=sunrise(lance), which  isgiven  by BaxbakufilannX- 
.sl'wae  and  Ilai'alik-ilaL  Jointly. 

III.  MatEm,  who  lives  on  the  top  of  steep  mountains.     It  is  a  bird, 
and  bestows  the  faculty  of  tlying. 

IV.  The  ghosts  who  bestow  the  power  of  returning  to  life  atter  the 
person  has  been  killed. 

There  are  a  consider.able  number  of  others  of  less  importance  which 
1  will  not  enumerate  here,  bt'cause  iu  many  cases  it  is  ditlicult  to 


V   F 


I  % 

i    .■ . ' 

«^^ 

390 


REPORT   OF   NATIONAL    Ml'SEUM,  1805. 


'   1 


. 


de!<cribe  in  what  tlie  gilt  of  tiie  spirit  consists.    This  diihculty  aiipears 
even  in  the  precediuji-  list  of  the  most  iMii)ortant  spirit.s. 

Owing  to  the  fa(!t  that  these  spirits  .are  hereditary,  their  pifts  are 
always  eontained  in  the  legend  detailing  tlieir  aecjuisition  by  tlie  ances- 
tor of  a  elan.  Tlie  principal  gifts  in  these  tales  are  the  magic  har- 
poon which  insures  success  in  sea-otter  hunting;  the  death  bringer 
which,  when  jiointed  against  enemies,  kills  tliem;  the  water  of  life  which 
resuscitates  the  dead;  the  burning  lire  which,  when  jiointed  against  an 
object,  burns  it:  and  a  dance,  a  song,  and  cries  which  are  peculiar  to 
the  si>irit.  The  gift  of  this  dauce  means  that  the  protege!)  of  the 
spirit  is  to  i)erform  the  same  dances  which  have  been  shown  to  him. 
In  these  dances  he  personates  the  sjiirit.  He  wears  his  mask  and  his 
ornaments.  Thus  the  dance  must  be  considered  a  dramatic  perform- 
ance of  the  myth  relating  to  the  accpiisition  of  the  spirit,  and  shows  to 
the  people  tiiat  tlie  performer  by  his  visit  to  the  spirit  has  obtained 
his  i)owers  and  desires.  When  n(>wadays  a  spirit  appears  to  a  young 
Indian,  he  gives  him  the  same  dance,  and  the  youth  also  returns  from 
the  initiation  Idled  with  the  powers  an«l  desires  of  the  spirit,  lie 
authenticates  his  initiation  by  his  dance  in  the  same  way  as  his  mythi- 
cal ancestor  did. 

The  obtaining  of  the  magical  gifts  from  these  spirits  is  called 
Lr»'koala,  while  the  i)erson  who  has  obtained  them  becomes  nau'alak", 
supernatural,  which  is  also  the  (juality  of  the  spirit  himself. 

Th(v  oinaments  of  all  these  spirits  are  described  as  made  of  cedar 
bark,  which  is  dyed  ve<l  in  the  Juice  of  alder  bark.  They  appear  to  their 
devotees  only  in  winter,  and  therefore  tiu>  dances  are  also  performed 
only  in  winter.  For  this  reason  tiiey  may  conveniently  be  called  the 
winter  ceremonial.     I  shall  revert  to  tliis  subject  more  fully  latei-  on. 

The  following  legend  of  the  origin  of  the  ha'nnits'a  (told  by  tlie 
Na'q'oaijttKi)  will  make  clearer  what  I  have  said: 

The  fiist  of  the  AwT'k-'cnox  lived  at  Wa'waLala.  Their  chief  was 
!Nri'nwa(]awe.  He  had  four  sons  who  were  mountain  goat  hunters. 
At  one  time  the  mend)ers  of  his  tribe  were  disapiiearing  one  after 
the  other  and  he  did  not  know  what  became  of  them.  XiVnwaciawe 
wante<l  to  eat  niountain-goat  meal.  His  sons  ottered  to  go  out  hunt- 
ing.  These  are  the  naiiics  of  the  sons  of  Na'nwaiiawc:  Ta'wix-amaye 
and  Qori'ijoasililag-ilis,  and  Yfi'ciois,  and  the  name  of  t)ie  youngest 
was  Xfi'Lilokue.  The  yonng  men  made  themselves  ready,  and  then 
Na'uwaqawc  advised  them.  Jle  said:  "Do  not  enter  the  house  the 
smoke  of  which  looks  like  blood,  else  you  will  never  return  home. 
Jt  is  the  house  of  liaxbakuiilanuXsi'wac.  The  smoke  of  the  house 
of  the  goat  is  white;  go  there  when  you  f.ee  it.  Do  not  go  to  the 
house  the  smoke  of  whi<!h  is  grey  on  oii'.^  side;  it  is  the  house  of 
the  grizzly  bear.  Else  harm  will  !)cl'all  you.  Now  go,  my  sons,  and 
mind  what  I  told  you."  Ta'wix-amaye  replied:  ''We  will  try  to  avoid 
misfortune.''  The  young  men  left  early  in  the  morning.  About  noon 
they  discovered  the  grey  smoke  of  which  their  father  had  si)oken. 
Ta'wix'amaye  spoke:  ''Now  let  us  see  if  our  father's  advice  is  good. 


i 


THE    KWAKIUTL   INDIANS. 


3'J7 


Only  tiike  caro,  dear  brothers,  tliat  no  harm  may  befall  ns."  They 
went  on  and  soon  they  met  the  grizzly  bear.  They  fought  with  him 
aii'l  he  almost  killed  them,  but  finally  they  overcanu'  the  bear  and 
killed  him.  The  brothers  went  on.  At  night  they  slept.  In  the  morn- 
ing Ya'qois  awakened  his  brothers.  They  went  on  for  a  long  time; 
then  Ta'wix-amaye  said:  ''My  dear  brothers,  do  you  see  that  smoke 
over  there?  That  is  what  our  father  meant  when  he  spoke  of  the 
bloody  smoke  of  the  house  of  HaxbakualanuXsI'wae.  Let  us  go 
there!''  They  walked  on  and  eame  to  the  door  of  the  house.  It  was 
open  and  the  brothers  entered.  As  soon  as  they  came  in,  a  woman 
called  them.  Ta'wix-amaye  stepped  up  to  her  and  the  woman  said: 
"1  am  rooted  to  the  floor.  I  will  hel])  you.  This  liouse  into  which  you 
came  belongs  to  BaxbakualanuXsi'wac.  Now  do  as  I  tell  you  and 
y  take  notice  of  what  you  will  see.     Dig  a  deej)  hole  in  that  corner  of 

this  house.  Then  put  stones  into  the  Mre,  and  when  they  are  red-hot 
put  then)  into  the  hole."'  When  the  brothers  had  done  so,  she  con- 
tinued: "Now  cover  the  hole  with  boards.  As  soon  as  IJaxbakua- 
lanuXsi'wac  comes  home  he  will  dance,  wearing  his  mask  on  his 
forehead."  As  soon  as  the  brothers  had  finished  their  woik  a  whis- 
tling sound  was  heard.  Then  the  woman  said:  "Now sit  down.  I  will 
say  that  I  found  food,  that  he  may  not  see  what  we  have  planned.'' 
IJaxbakuillanuXsi'wae  entered  crying  "hap."  Then  the  ho'Xhok" 
and  Qorix()oaxualanuXsl'wae  began  to  shout.  BaxbakuilhmuXsi'wiie 
lay  on  his  back.  His  body  was  covered  all  over  with  mouths.  Then 
he  arose.  lie  became  excited  and  went  lour  times  around  the  house 
crying  "hap."  Then  he  went  into  his  bedroom  (ma'wiL).  As  soon 
as  UaxbaknalanuXsIwae  had  gone  in  there,  the  raven  with  feathers 
on  his  head  which  reached  down  to  his  waist  came  out  and  danced, 
going  around  the  tire.  The  raven  went  back  into  the  bedroou).  Then 
(ioaxiioaxuiilanuXsi'wae  came  out  (trying  "hap,  hap,  go'u,  go'ul"  and 
danced  around  the  fire.  Then  he  M-ent  back  into  the  bedroom  and  out 
came  iUixbiiLardanuXsT'war'  crying,  "hap."'  He  danced  around  the 
fire  and  ■^vent  back  into  his  bedroom.  Then  came  the  Iio'Xhok"  crying 
"  Hap,  hap,  hr>,  ho."  He  «lanced  around  the  lire  and  went  back  into  his 
bedroom.  Nrw  liaxbakualanuXsl'wac  and  his  lour  k-i'ncialai.ala,  and 
the  four  q'o'minoqa  came  out.  "Hai), hap,"  said  liaxbakualanuXsi'wac 
The  k'i'nqalai.ala  sang  and  said  "hoip,"  and  sometimes  tiie  (['o'lninocia 
sang  "hai,  hai,  hai,  hai."  llaxbaknalanuXsi'war'  danced.  As  soon  as 
he  canui  to  I  he  hole  which  the  men  had  dug,  Ta'wix-amayt'  pulh'd  away 
the  boards  with  which  it  was  covered.  IhixbakurilanuXsi'wac  was 
looking  upward  while  lie  was  dancing.  Then  he  fell  into  the  hole 
ui)on  the  red-hot  stones,  Tlien  Uicy  <'overcd  tlu^  hole  up.  Now  he  was 
dead.  As  soon  as  he  died  all  the  k-i'nciahiLala  and  (I'o'minoiia  died 
also,  Tlie  singers  also  fainted,  While  they  were  unable  to  see, 
Ta'wixMinaye  rook  olf  a'l  their  orn.imenis  of  red  cedai"  bark.  He  to(»k 
the  masks  and  the  hii'mats'a  pole  and  the  whistles.  The  old  woman 
told  himwhat  todo.    Shetauglit  himthesongof  iJaxbakualanuXsi'wue. 


1    *■■ 


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r  ' 


, 

:> 

j  i 

'1 
i. 

i 

T 


II 


% 


: 


H 


398 


REPORT   OP  NATIONAL   MUSEUM,  1895. 


When  Ta'wix'amayri  came  home,  be  told  his  father  Nil'nwaqawe  what 
had  happened.  Na'nwaqawe  went  at  once  to  see  BaxbakuahmnXsI'- 
wad's  house.  He  followed  his  sons.  When  they  arrived  at  the  house,  the 
woman  wiio  was  rooted  to  the  floor  gave  them  food  and  spoke:  "My 
dear,  Na'nwaqawc,  you  shall  dance  and  keep  the  ha'niats'a  mask,  the 
raven  mask,  and  the  ho'Xhok"  mask,  and  the  BaxbakufilanuXsI'wae 
mask,  and  all  the  different  kinds  of  red  cedar  bark.  The  q'd'minoqa 
shall  have  red  and  white  cedar  bark  mixed,  and  the  "Bear  inside  the 
door  of  this  house"  shall  have  whistles.  The  no'nLtslstillaL  shall  have 
two  whistles  and  red  and  white  cedar  bark.  You  shall  also  see  how 
the  bedroom  (ma'wiL)  and  the  ha'mats'a  pole  are  made.  You  see  it 
there,  extending  through  the  roof.  Here,  take  the  whistles  of  Bax- 
bakuiilauuXsI'war',"  Thus  spoke  the  woman  to  Na'nwaqawr'.  Now  the 
woman  taught  them  the  songs.  She  sang  the  song  of  the  head  mask. 
This  is  the  song: 

1.  The  hri'mats'a  mask  of  tlie  forehead,  the  ha'niats'a  luask  of  the  whol:.  w<.i''l,  "3 

pretty  mask  of  that  real  HaxbakufilaniiXsi'war-.  Tlie  hA'mats  a  i.iii*k  vi  " 
forehead,  the  ha'niats'a  mask  of  the  whole  word,  the  pretty  mask,  '  I'l'i  ti:ii  lua 
mv  ha  nil". 

2.  The  ho'Xhok"  mask  of  tho  forehead,  the  ho'Xhok"  mask  of  the  whole  world,  the 

pretty  mask  of  that  real  HaxbakiiiilaiiiiXsi'war'.  The  ho'Xhok"  mask  of  the 
forehead,  the  lio'Xhok"  mask  of  the  whole  world,  tho  pretty  mask,  a  ma  ma  ma 
me  Jia  me. 

3.  Tho  raven  mask  of  the  forehead,  etc. 

4.  Tho  eaunibal  mask  of  the  forehead,  etc. 

Then  the  woman  spoke:  "These  are  the  songs  of  the  ha'mats'a  mask 
of  BaxbakunlanuXsI'waO.  Now  listen  to  the  song  of  qVt'mindcia.  You 
shall  know  that  she  always  goes  to  get  food  for  BaxbakuillanuXsI'waO. 
This  is  the  song: 

1.  Q'o'minrxja  goes  with  mo  aroniid  tho  whole  world.    Pliai,  hiai,  ai,  ai,  hiai,  hiai. 

Q'O'minoqa  walks  all  around  the  world.     Hiai,  hiai,  ai,  ai,  hiai,  hiai. 

2.  Wo  are  afraid  of  (^'o'lninrnia's  body  which  is  covered  with  blood.    Hiai,  hiai,  ai,  ai, 

hiai,  hiai.  yri'uiiiiOcia  is  foared  by  all  because  her  body  is  terrible,  Hiai,  hiai, 
ai,  ai,  hiai,  hiai. 

3.  Q'o'mino<ia's  eodar  bark  is  tied  on  to  you.     Hiai,  hiai,  ai,  ai,  hiai,  hiai.     TI:m  red 

cedar  bark  of  the  whole  world  is  making  you  voracious.  Hiai,  hiai,  ai,  ai,  h>i;i, 
hiai. 

Then  the  woman  spoke  again :  "  That  is  the  song  of  q'd'minocia. 
Thus  you  shall  do  whenever  you  initiate  a  hn'mats'a;  then  the  (I'o'mi- 
noqa  shall  carry  a  corpse  on  her  arms  and  she  shall  feed  it  to  the 
ha'mats'a."  Then  Xa'nwaqawe  spoke:  " My  dear,  go  and  teach  us  till 
you  can.  Tell  us  what  BaxbakualanuXsI'wae  was  doing,  and  tell  us 
all  his  names."  Then  the  woman  spoke:  "Now  listen,  these  are  his 
names:  Qoa'lamk-a.slag-ilis  (eating  alive  on  earth),  and  NdXdana  (eai 
iug  one  num),  and  Ta'nis  (ha'mats'a)  and  Xa'wik"  (having  eaten  one), 
and  La'wek"  (having  swallowed),  and  LaxLawf'k"  (swallowing  while 
standing),  and  Ild'kwctaso  (wishing  to  be  tame  ^,,  and  yo(jimgasiV]ag'i- 
lis  (swallowing  skulls  on  earth),  and  xo'iiai-  ''Li/'hig-ilis  k-asu  Bax- 
bakualanuXsI'wae (the  real  BaxbakurdaiuiXsiwae,  s'-^  <il!.  wing  skulls 


I 


I 


THE    KWAKIUTL    INDIANS. 


390 


o  the 
lis  ill! 
■II  us 
0  hia 

'oa*, 
one), 
while 
lag-i- 

Uax- 

kllllM 


on  earth),  and  Qf'clana  (eating:  many).  And  these  are  the  names  of  the 
(]V)'mino<ia:  NiVwis  (alone  on  earth),  and  Lawis  k-aso  Baxbakualaiiu- 
Xsl'wae  (the  real  BaxbakualanuXsI'waf',  standing  on  earth). 

"All  red  shair*be  the  cedar  bark  of  the  ha'niats'a,  and  whit«^  and  red 
shall  be  the  cedar  bark  of  the  q'o'mirioqa. 

"And  this  is  the  song  of  the  k'i'nqalaLala."    Then  the  woman  sang: 

1.  Oh,  how  nicely  you  hoal  your  lifi'mats'a  by  your  souk,  liy  your  inafjical  means  of 

hcalinir,  ma  mr  hnina  hamO. 

2.  Oh,  how  iiit-ely  you  sing  your  Becret  song  for  your  ha'matH'a,  your  magical  secret 

song,  uia  me  hama  hanie. 

3.  Oh,  how  nicely  you  sing  your  winter  ceremonial  songs  for  your  ha'mats'a,  your 

magical  winter  ceremonial  song,  ma  me  hama  hame. 

Then  the  woman  stopped  singing  and  spoke:  "This  is  the  song  of 
the  k'i'nqalaLala."  Then  Na'nwaqawe  asked  the  woman :  "Mj- dear, 
now  tell  me  who  you  .arer'  Then  she  laughed:  "]>o  you  not  know  who 
I  am?  I  am  your  daughter.  Therefore  I  resolved  to  teach  you  all  the 
secrets  of  the  ceremonial  of  BaxbakunlanuXsI'wae."  Then  Na'nwacjawe 
spoke:  "<>,  mydear!  Thanks,  that  I  have  seen  you  again.  Now  let  us 
go  home."'  Then  the  woman  spoke :  "  It  is  impossible  for  me  to  go  home, 
because  I  am  rooted  to  the  ground  from  niy  backside.  I  know  it  is 
impossible  for  me  to  get  up  from  this  floor,  but  you  must  come  some- 
times to  see  me."  Then  Na'nwaqawe replied:  "Do  not  say  that, child, 
lor  I  can  not  leave  you  behiiul."  NiVnwaqawe  tried  to  dig  out  the 
root,  but  it  became  the  thicker  the  deei)er  he  dug.  Then  Na'nwatjawe 
gave  up  digging  and  thought  he  would  cut  the  root,  but  the  woman 
said:  "JJo  not  do  that,  wy  dear,  else  I  must  die.  It  is  best  that  you 
c(mie  sometimes  to  see  me."  Then  Nn'nwa<|awr'  gave  it  up  and  the 
woman  s))oke:  "Now  let  ijie  sing  the  song  of  the  iiO'nLtsistalaL." 
Then  she  sang: 

1.  You  frightened  everyone  by  your  gifts,  magical  No'ni-taista  dancer,  hia,  hia,  liia,  ya. 

2.  You  made  everyone  feel  uneasy  by  your  wild  cry,  magical  No'ni.tsista  danctsr,  hia, 

hia,  uia,  ya. 

3.  You  go  all  around  the  word,  magical  No'nLtsista  danc<!r,  hia,  hia,  ya.     Voii  drive 

away  everyone  by  your  gifts,  nuigical  No'nLtsista  dancer,  hia,  hia,  hia,  ya,  ya,  hia, 
ya,  ya,  hia,  hia,  hia,  ya. 

The  woman  stopped  singing  and  spoke  to  Nri'nwaqawe;  "As  soon  as 
you  get  home,  give  a  winter  dance.  Let  Ta'wivamaye  disappear,  he 
shall  be  ha'mat.s'a;  then  four  days  later  C,Joa'(|oasililag'ilis  shall  dis- 
appear. Lie  shall  be  (['(I'miuocia  and  get  food  for  that  iia'mats'a.  iM>ur 
(lays  later  Nu'Liloqoe  shall  disappear.  He  shall  be  nO'nLtsistalaL,  and 
you,  NiTuwatpiwe,  shall  be  the  'bear  of  the  door  of  your  house.'  You 
shall  have  two  whistles.  And  the  dancers  shall  wash  every  tburth  day, 
ami  after  they  have  washed  four  times  every  fourth  day  they  shall  wasii 
every  si.xth  day.  After  they  have  washed  lour  times  every  sixth  «lay 
they  shall  wash  every  eighth  day.  After  they  have  washed  tour  times 
every  eighth  day  they  shall  wash  four  times  every  twelfth  day.  For 
four  years  the  Ila'nuit.s'a  shall  do  no  work,  else  he  will  die  early.    Now 


\- 


1      s, 


hi 


I- 
I 


■  \ 


i  ^ 


400 


KEI'ORT    OF    NATIONAL    MUSEUM,  1895. 


\i 


yo'.i  kr.ijw  the  names  of  all  your  dancers.  Now  go  liome  and  take  the 
name  of  the  house  of  BaxbakualauaXsi'\va<'.  This  is  its  name:  'Place 
of  red  cedar  bark'  (Lil'qakwatsc).  i'hat  sliall  be  the  name  of  your 
house."  Now  Na'nwaqawe  and  his  sons  went  hoifle.  When  they 
arrived,  he  invited  his  tribe,  and  after  they  had  eaten  Ta'wix'amaye 
disappeared.  Then  Xfi'nwaqawc's  tribe  tried  to  find  him  who  was  to 
be  a  ha'nnits'a.  Na'nwaiiawc  did  all  the  woman  had  told  him.  lie 
and  his  sons  were  the  (irst  to  celebrate  the  winter  ceremonial.  That 
is  how  we  know  about  the  dances  and  the  different  kinds  of  cedar  bark. 
That  is  the  end. 

There  exist  several  versions  of  this  important  legend,  and  I  will 
record  here  another  which  1  obtained  from  the  Awl'k-'cnox.  The 
beginning  is  the  same  as  that  of  the  preceding  version;  but  when  they 
reach  the  canidbal's  house,  it  continues  as  follows:  They  met  a  woman 
who  wa  r  i'  ig  her  baby.  Opposite  her  a  boy  was  sitting  whose 
head  was  c.  '  ously  large.  The  fojir  brothers  went  near  the  fire  and 
sat  down  on  ,.  ;)ox.  When  they  did  so,  tlie  eldest  one  hurt  his  leg  so 
that  the  blood  oozed  out  of  it.  Then  tin'  boy  nudged  his  mother  and 
said:  "Mother,  I  want  to  lick  the  blood,''  but  his  tnotluir  restrained 
him.  The  boy  began  to  scratch  his  head  and  finally  commenced  licking 
the  blood  notwithstanding  his  mother's  order.  Tlien  the  eldest  of  tiie 
brothers  nudged  the  youngest  one  and  said :  '"Oh,  why  did  we  not  follow 
father's  advice?"  The  boy  continued  to  li(dc  the  blood.  Then  the 
eldest  brother  took  his  bow  and  shot  an  arrow  out  of  the  house  through 
the  door.  He  asked  his  youngest  brother  to  go  and  bring  it  back.  As 
soon  as  he  had  left  the  house  he  ran  homeward  as  fast  as  he  could. 
Soon  the  eldest  brother  took  another  }»'tow  aiul  shot  it  through  the 
door.  He  asked  his  next  youngest  broiner  to  fetch  it,  and  lie  also  took 
the  ojiportuidty  and  escaped.  Finally  he  shot  a  third  arrow,  and  the 
next  brother  went  to  fetch  it.  He  also  ran  homeward  as  fast  as  he 
could.  Then  the  boy  began  to  cry.  The  woman  asked  the  oidy 
remaining  visitor:  "Are  not  your  brothers  coming  backF'  and  he 
replied:  "They  only  went  to  fetch  my  arrows."  Then  he  shot  a  fourth 
arrow  and  went  himself  to  fet(!h  it.  As  soon  as  he  had  left  the  house  he 
ran  homeward.  When  after  some  time  the  brothers  did  not  return,  the 
woman  knew  that  they  had  escaped.  She  stepi)ed  out  of  the  house  and 
ealled  her  husbaml:  "BaxbakuidanuXsi'wae,  1  Inive  allowed  our  good 
dinner  to  escai)e."  IjaxbakuillanuXsi'wae  heard  her,  although  he  was  far 
away.  He  ])ursued  the  boys,  crying  "ham,  ham,  ham"  (eating,  eating, 
eating).  Tiie  four  brothers  heard  him  crying,  and  ran  as  fast  as  they 
could.  The  eldest  brotlier  carried  a  whetstone,  a  coud),  and  a  bottle  of 
hair  oil.  When  HaxbakuillanuXsi'war'  had  conui  near  them,  he  threw 
his  whetstone  over  his  shoulder,  and  behold !  it  was  transformed  into  a 
mountain  which  compelled  tiie  pursuer  to  go  round  about  it.  But  soon 
he  drew  nearer  again.  Then  the  young  man  poured  the  hair  oil  over 
his  shoulder.     It  was  transformed  into  a  lake  and  the  pursuer  had  to 


^" 


! 


'11 


As 


WHS  far 
catinj?, 
IS  they 
ottle  of 
til  row 
into  a 
it  soon 
il  over 
had  to 


! 


J 


THE   KWAKIUTL   INDIANS. 


401 


go  around  it.  But  again  he  came  near  the  flying  youths.  Then  the 
young  man  threw  his  comb  over  liis  shcmhler.  It  was  transformed  into 
an  impenetrable  thicket.  The  pursuer  had  to  go  all  around  it,  aud  mean- 
while the  three  brothers  came  home.  Their  father  let  them  in  and 
bolted  the  «loor.  Soon  liaxbakufdanuXsI'wae  arrived  and  demanded 
admittance.  Nr»'aqaua  killed  a  dog,  cut  it  to  pieces,  and  gathered  its 
blood  in  a  dish.  Then  be  invited  BaxbakualanuXsT'wae  to  come  to  a 
knot  hole  in  the  wall  of  his  house  and  oftered  him  the  full  dish,  saying, 
''This  is  the  blood  of  my  sons.  Take  it  and  carry  it  home  to  your  wife. 
Come  back  tomorrow  and  I  will  feed  you."  BaxbakualauuXsI'wae 
took  the  dish  and  went  home.  Then  Tsd'ena,  No'aqaua's  wife,  made  a 
deep  ditch  and  built  a  huge  fire.  She  put  stones  into  it  which  when 
red-hot,  she  threw  into  the  ditch.  Then  a  skin  was  stretched  near  the 
fire  so  as  to  conceal  the  ditch.  Soon  BaxbakujllainiXsl'war'  and  his 
wife  i^rrived.  He  had  brought  his  four  children.  When  they  went 
into  tl  t  ''.ouse,  he  left  his  youngest  child  on  the  beach  to  watch  the 
canoe.  There  Tso'ena  made  them  sit  close  to  the  Are,  their  backs 
turned  to  the  skin  wliich  concealed  the  ditch. 

Then  BaxbakujllanuXsI'wae  spoke  to  No'aqaua:  "You  know  how 
everything  happened  in  the  beginning  of  the  world.  Tell  me!" 
No'aqaua  replied :  *'  I  shall  tell  you.  What  shall  1  tell  you  about  what 
happened  in  the  beginning  of  the  world,  grandchildren?  A  cloud  was 
on  the  mountain.  Soon  you  will  be  asleep."  When  he  had  sung  so 
twice,  BaxbakuillanuXsi'wae  and  his  whole  family  were  asleep.  Then 
No'aqaua  and  Tso'ena  drew  the  back  of  their  seat  and  they  fell  into 
the  ditch.  They  threw  the  red-hot  stones  on  top  of  them.  Twice 
BaxbakuulanuXsrwae  cried  "ham,  ham!"  then  he  was  dead.  After 
some  time  they  pulled  out  the  bodies.  No'aqaua  cut  them  to  jiieces  and 
scattered  them  in  all  directions,  singing:  "BaxbakuillanuXsi'wae,  you 
shall  pursue  man."    They  were  transformed  into  moscjuitoes. 

Here  is  another  legend  explaining  the  initiation  of  the  Oe'alitx,  a 
subdivision  of  the  He'iltsuq. 

A  woman  named  Ts'u'mkwalaqas  came  to  the  Stikine  River.  There 
she  gave  birth  to  a  boy  who  was  at  onee  transformed  into  a  stone.  It  is 
now  a  large  mountain  at  the  Stikine.  It  has  a  name,  but  I  do  not  know 
it.  She  had  two  brothers  whose  names  were  Wfi'kas  and  Do'kwa- 
lesala  living  in  a  village  at  Goose  Island.  She  wanted  to  go  to  see  her 
brothers.  She  went  <m  in  her  canoe  and  came  to  the  Skeeiia  Biver. 
There  she  gave  birth  to  a  boy.  He  was  also  transformed  into  stone.  It 
is  now  a  large  mountain  at  Skeena  Biver  named  Kuga.  Again  she  was 
with  child.  She  came  to  Xa'exaes.  There  she  gave  birth  to  a  boy, 
who  was  also  transformed  into  stone.  It  is  now  a  large  mountain  at 
Xa'oaes  named  (lugasp'its'awe.  Again  she  was  witii  child.  She 
started  in  her  canoe  and  came  to  Da'yasiowe.  There  she  built  a  house 
of  cedar  bark.    After  four  days  she  gave  birth  to  dogs. 

Then  she  used  to  go  digging  clams  on  the  beach  in  front  of  h""  iiouse 
NAT  MIS  95 L'G 


HI 


'.fi 


Y't 


1 

I 


I 


1'  ■ 


1 

:■'    S    1 


H 
ill 


Si  *• 


f ! 


i  I 

;  I 


n 


402 


REPORT   OP   NATIONAL   MUSEUM,  1895. 


to  get  food  for  lier  <!lul(lreii.  Now  the  yotuig  dogs  began  to  grow  up. 
At  night  when  it  was  low  water,  she  wont  down  to  the  beach  carrying 
a  torch,  and  dug  chims.  Then  she  herd  a  sound  like  the  singiug  of 
many  children.  Ts'u'mkwalaqas  wanted  to  know  who  the  children 
were.  She  put  her  digging  sti<k  into  the  ground,  took  off  her  cape,  and 
hung  it  over  the  stick.  Thus  she  made  it  look  like  a  person.  Then  she 
went  to  see  who  was  singing.  She  looked  through  a  hole  and  saw  now 
that  her  children  were  all  boys.  Then  she  was  watching  them  and 
learned  their  song,  and  ti.  >  song  is  sung  in  the  He'iltsuq  language: 


1.  Spreac   on  tLe  fl<or.    Aiha! 

2.  Down  ;'\e  Ktrear  i  of  the  world. 


Aiha! 


Now  she  Jumped  into  the  house  and  said:  "You  have  no  father  and 
you  are  men.  I  nmst  always  work  hard  to  gather  food  for  you."  Only 
the  youngest  one  put  on  his  dogskin  in  time  before  the  woman  had 
taken  the  skins  and  thrown  them  into  the  fire.  Then  the  eldest  spoke: 
"  Don't  let  us  sit  like  fools;  let  us  begin  to  work  and  help  our  mother." 
He  continued:  "What  work  shall  I  do  for  my  mother?  I  shall  be  a 
wood  carver."  The  second  brother  said :  "I  will  be  hei- canoe  builder." 
The  third  brother  said:  "What  work  shall  I  do  for  my  mother?  I  will 
be  the  killer  of  monsters."  Then  the  dog  spoke:  "I  will  be  her  dog 
and  watch  that  no  sickness  comes  near  her.  I  shall  bark  when  an 
invisible  spirit  approaches."  Now  it  grew  dark.  On  the  following 
morning  the  wood  carver  carved  figures  of  men  and  he  carved  house 
posts  of  different  forms — in  the  shape  of  all  kinds  of  fish  and  land  ani- 
mals. 1 1  is  said  the  posts  were  as  long  as  a  forefinger.  He  made  eight 
houses,  and  then  he  made  one  more  house.  He  made  it  pretty;  it  had 
a  front  carved  in  the  shape  of  a  raven.  He  built  another  one  with  the 
front  carved  in  the  shape  of  Wiganx-tx,  and  he  made  still  another  one- 
eleven  houses  in  all.  And  the  canoe  builder  built  toy  canoes.  He 
made  many. 

At  night  the  wood  carver  took  the  houses  and  put  them  on  the  ground 
on  each  side  of  his  mother's  house.  Tiie  large  house  was  in  the  middle 
of  that  village.  Tlien  the  canoe  builder  put  his  toy  canoes  in  front  of 
the  houses.  In  the  morning  Ts'u'mkwalaqas  went  out.  What  should 
she  see  but  many  people  and  Large  canoes.  Now  she  was  rich.  The 
wood  carver  went  to  the  small  river  near  by  and  made  a  salmon  trap. 
He  carved  salmon  of  alder  wood.  Therefore  tlie  Hesh  of  the  salmon  is 
red.  On  the  following  day  he  went  to  look  after  his  salmon  traj).  He 
found  one  fish  in  it  and  gave  it  to  his  mother,  who  cut  it  open  and  dried 
it.  On  the  following  day  he  went  again  to  look  after  his  salmon  trap. 
He  found  eight  salmon.  He  went  home,  carrying  them  on  his  finger, 
and  gave  them  to  his  mother.  Then  he  told  his  mother  to  look  after 
the  trap  from  time  to  time.  The  killer  of  monsters  had  killed  by  this 
time  all  the  monsters  living  in  the  sea  near  the  coast. 

Then  the  brothers  said  they  would  go  into  the  woods.  In  the  morn- 
ing they  went,  and  the  wood  carver  was  the  leader.    At  night  they 


r 


_N 


THK    KWAKIUTL    INDIAMS. 


403 


Irouiid 
iddle 
.nt  of 
[boukl 
The 
trap, 
riun  is 
Ho 
1  dried 
trap, 
luger, 
after 
this 

Inorn- 
they 


rested  under  a  cedai-  tre«'.  It  had  not  1>een  (hirk  very  lonj;  when  they 
heard  a  sound  far  away,  "  VVanio  ino-nio mo-  ,vamo-mo-nio-nio.'  That 
means:  River,  river,  run,  run,  run,  run.  The  three  brothers  were  fright- 
ened. Now  the  souihI  came  closer,  closer,  and  closer.  They  heard  it 
four  times,  and  every  time  nearer.  They  did  not  know  what  made  the 
sound.  Then  they  heard  another  noise,  "hfihi,  hi,  hi,  ahl,  hfihi,  hi,  hi, 
ahl,  hi,  hi,  hi,  ahl,  hi,  hi,  hi."    (This  is  the  cry  of  (^'o'niinoqa.) 

They  heard  the  cries  four  times,  and  they  came  nearer  eveiy  time. 
Then  the  wood  carver  said :  ''  1  wonder  what  produces  this  sound,"  and 
the  canoe  builder  said:  "-Do  not  talk  too  much;  are  you  not  afraid?" 
Then  they  heard  a  sound  again,  "hap,  haj),  hap,  hap,  hap,  hap,  hap." 
(This  is  the  cry  of  BaxbakualanuXsi'waf'.)  They  heard  the  sound  four 
times,  and  it  came  nearer  every  time.  Now  the  sound  stopped  close  to 
the  place  where  they  were  sitting.  Then  the  killer  of  monsters  said: 
"  Let  us  go  and  see  what  makes  the  noise."  The^,  all  went,  and  after 
a  short  time  they  saw  a  large  house.  Sparks  were  coming  out  of  the 
roof.  They  entered,  and  a  man  came  and  told  the  brothers  to  sit  «lown 
ou  the  right-hand  side  of  the  house.  Then  the  speaker  of  the  winter 
ceremonial  said:  ''Now  wat<*h,  brothers;  now  you  will  get  a  magic 
treasure."  Tlien  the  No'nLEing-ila  came  in  and  danced.  It  was  lie 
who  always  said  "  wamo-mo-mo-mo."  As  soon  as  he  had  tinished.  the 
speaker  of  the  winter  ceremonial  said:  "Watch  his  dance.  We  call 
him  No'uLEmg'ila.  It  shall  be  your  dance."  Next  QT/minoqa  came 
and  sang  "  hahl,  hi,  hi,  hi,  ahl,  hahl,  hi,  hi,  ahl  I" 

Then  she  danced.  When  she  had  finished,  the  sraaker  of  the  winter 
ceremonial  said:  "It  shall  be  your  dance.  Her  iiame  will  be  GaLgi- 
yots'enox,  or  invisible  spirit.  Now  take  care  of  that  dance."  Thus 
spoke  the  speaker  of  the  winter  ceremonial  to  the  brothers:  "White 
and  red  is  her  dancing  ornament."  Then  the  brothers  heard  far  off 
the  ha'mats'a's  cry  "hap,  hap."  Now  it  sounded  near  the  door  of  the 
dancing  house.  BaxbakuAlaiiuXsl'waf'  came  in  and  cried  "  hap"  in  the 
doorway  of  the  house,  and  the  people  sang  for  him.    This  is  his  song: 

1.  The  whole  world  speaks  of  the  strength  of  the  mouth  of  liaxbakurilamiXsi'war'. 

llamai,  haiuaniai,  baniai,  hamaniai. 

2.  Frightent'tl  is  the  whole  world  of  the  mouth  '>f  IJaixbakualanuXai'war-.     Ilaraai, 

hamamai,  hamai,  hamamui. 

3.  For  four  men  searched  the  strength   of   the  mouth  of   Haxl)akurilauuX8i'w«r'. 

Hamai,  hamamai,  hamai,  hamamai. 

I  do  not  know  the  song  of  No'nLEmg'ila  and  QM'rainoqa.  Now  the 
brothers  came  home.  Then  tlie  wood  carver  disappeared.  He  was 
taken  away  by  BaxbakuiilanuXsi'waO.  After  four  days  thecanoe  builder 
disappeared.  He  was  taken  away  by  No'nLEmg-ila.  That  is  how  the 
winter  dance  of  Oe'alitx  originated.    That  is  the  end. 

I  will  give  still  another  legend  of  an  initiation  bylJaxbakunlanuXsr. 
wae.    It  belongs  to  the  clan  G*e'xsEin  of  the  T'Ena'xtax. 
The  first  of  the  T'Ena'xtax  lived  at  Le'kwade.    Their  chief  was 


11^: 


l< 


■  •    ( 


I'.i 


I'll 


404 


REPOKT    OF    NATIONAL    MUSEUM,    18!»r>. 


LiVwiiffis.  Tie  was  in  love  witli  a  jrirl.  Once  upon  a  lime  she  went  up 
tJie  river  to  pick  berries,  and  LiTwaji-is  followed  her.  lie  walked  along 
the  bank  of  the  river,  while  she  had  j^one  up  in  Iht  canoe.  When  it  {jrew 
daik,  li«'  heard  cries  in  the  woods.  Then  he  , jumped  into  a  ])ond  and 
rubbed  his  body  with  hendock  branches.  He  went  on.  He  heard  the 
cries  all  the  time  and  bathed  in  another  pond.  He  v/alked  on.  Now 
the  cries  were  close  to  him.  He  bathed  again.  Now  the  cries  came 
quite  close  to  him.  He  bathed  the  fourth  time.  /\s  soon  as  he  had 
finished,  he  saw  a  woman  with  a  large  head  and  nuitted  hair  and  with 
a  face  which  was  fidl  of  scratches.  Lfi'wag'is  went  up  to  her  aiul  put 
liis  arm  siround  her  waist.  As  soon  as  he  had  done  so  they  both  fainted. 
He  recovered  lirst,  but  he  put  his  arms  around  her  waist  only  tighter. 
Then  the  woman  with  the  great  head  recovered  and  sjjoke:  "  I  am  the 
crier  of  the  woods.  Now  let  me  go  and  I  will  help  you  to  obtain  every- 
thing easily.  I  will  be  your  magical  heli)er.  Yon  shall  obtain  easily  all 
kinds  of  property."  Lfi'wag'is  only  held  her  more  tightly.  Then  she 
spoke  again:  "I  will  raise  property  for  you.''  l>ut  he  held  her  still 
tighter.  Then  she  spoke  again :  "  I  will  give  you  the  water  of  life.  Let 
me  go."  But  he  held  her  still  tighter.  She  spoke  again:  "Let  me  go. 
Tjike  my  name,  it  shall  be  yours.  You  will  be  (^ori'dasgamals.  I  will 
give  you  the  apron  that  burns  everything."  Then  he  let  her  go.  She 
disappeared  at  once.  She  only  left  the  four  gifts,  which  she  had  given 
him,  on  the  ground.  Then  Lfi'wag-is  took  his  magical  treasures.  He 
went  on  and  tried  his  apron  against  the  trees  of  a  mountain.  Imme- 
diately they  were  burnt,  and  you  can  see  even  now  that  the  mountains 
of  Ts'a'watr'  are  burnt.  Now  he  was  glad.  He  hid  his  magical  treas- 
ures under  a  cedar  tree  and  went  on.  He  arrived  at  the  village  where 
his  sweetheart  was  living.  She  asked  him:  "Why  did  you  not  come 
sooner?"  He  replied:  "  1  lost  my  way."  That  night  they  went  to  bed 
and  played  together.  After  a  short  time  he  was  poked  in  the  side 
through  a  bole  which  was  in  the  boards  of  the  house.  He  arose  and 
went  to  look.  As  soon  as  he  went  out  his  face  was  co>'ered  and  he  was 
led  away  by  a  man.  He  did  not  dare  to  speak  an  .1 1<»  ask,  but  he  knew 
that  he  was  led  three  times  u],  a  mountain  and  three  times  down.  J)ur- 
ing  all  this  time  his  face  was  not  uncovered.  Then  he  knew  they  were 
going  up  a  mountain  again,  and  he  heard  a  cry, "  hap,  hap,  hap ;  hao,  had; 
gao,  gao"  (the  cries  of  the  ha'mats'a,  the  ho''Xhok",  and  of  the  raven.) 
Then  the  man  spoke:  "My  dear,  do  not  be  afraid.  I  want  to  give  you 
magical  power.  This  is  my  house.  I  am  liaxbakualanuXsI'wae.  Vou 
shall  see  everything  in  my  house."  They  entered,  and  he  uncovered  the 
faceof La'wag'is.  "Nowlook, friend!" said BaxbakuillauuXsI'wae.  You 
shall  have  my  name,  WilgasiVlag-ilis,  and  your  name  shall  be  Ha'mats'a. 
Now  watch  the  daiice  of  the  ha'mats'a."  Then  he  heard  the  cries,  "  hap, 
hap,  hap;  hao,  hao;  gao,  gao."  Then  the  raven  that  was  painted  on  the 
front  of  the  ha'mats'a's  secret  room  opened  its  mouth  and  the  ha'mats'a 
came  out,  vomited  by  the  raven.    Then  he  danced.    La'wag'is  did  not 


>v 


THE    KWAKIUTL    INDIANS, 


405 


here 
come 
bed 
side 
and 
e  was 
cuew 
l)ur- 
were 
liao; 
iveu.) 
e  you 
You 
kl  the 
You 
lats'ii. 
hilp, 
>\\  the 
lats'a 
d  not 


see  the  sinpers.  After  the  first  Hoiif--  the  hn'iiiiits'a  went  back  and  the 
ho'Xhok"  catne  out  and  danc^ed.  After  one  dance  he  went  back  and  the 
raven  came  out  and  danced.  With  the  next  song  th(^  hiVmats'a  came 
out  carrying  a  corpse  in  his  arms,  which  lie  ate.  VVlieii  he  liad  eaten  it, 
lie  danced  again  and  went  back.  Me  had  four  songs.  HaxbakurdanuX- 
sl'wae  spoke:  "This  shall  be  your  ha'inats'a,  yonr  name  sliall  be  Wil- 
gasa'lag'ilis,  and  llamigii'lagalits'ak"  and  XaxnawisiTlagMlis.  Don't 
forget  the  head  masks  of  the  ho'Xhok"  and  of  the  raven  and  tlie  paint- 
ing of  the  secret  room.  He  called  La'wag'is  to  see  a  ditch  that  was  in 
the  rear  of  the  house.  Then  he  went  and  saw  it.  Something  like  a 
rainbow  was  standing  in  the  hole.  La'wag-is  looked  down  and  saw  all 
kinds  of  animals  and  lishes  in  the  hole.  HaxbakiirilannXsi'wac  spoke: 
"This  is  the  cannibal  post  of  the  dancing  house.  This  shall  be  your 
magical  treasure.    Then  he  taught  him  his  song: 

1.  You  are  the  preat  RaxbakufilaiuiXHi'war,  to  whom  every  one  look.s  up,  alio,  o,  o.  fi, 

br-m,  arm. 

2.  This  is  tlie  way  of  the  true  IJaxhakiirilannXsi'war-,  aliii,  0,  o,  m,  licin,  arm. 

3.  O,  nobody  can  live  before  the  great  BaxbakufilanuXsi'war,  aho,  0,  0,  r»,  hrin,  arm. 

4.  Who  came  out  of  the  woods  to  nie,  aho,  o,  r»,  o,  hr-m,  ar-m. 

Now  he  had  learned  the  one  song  and  IJaxbakualanuXsi'war'  taught 
him  the  second  song: 

1.  Yon  are  looking  for  food,  you  great  magician,  inahamai,  hania,  hamaniai;  yi 

hama  nui  mai  liauia. 

2.  You  are  looking  for  men  whom  you  want  to  eat,  great  magician;   mahamai, 

liania,  hamamai ;  yi  hama  ma  mai  hama. 

3.  Yon  tear  men's  skins,  great  magician,  mahamai.     You  try  to  <!at  many  men,  great 

magician,  mahanuii,  hama,  hamamai;  yi  hama  ma  mai  liama. 

4.  P2veryhody  trembles  before  you,  you  great  magician.     You  who  have  been  to  the 

end  of  the  wovld,  mahamai,  hama  hama  mai;  yi  hama  ma  mai  hama. 

After  the  song  BaxbakualanuXsI'wac  called  La'wag-is  and  asked 
him:  "Don't  you  want  this  harpoon  shaft?  It  kills  everything.  Now 
it  is  yours,  and  also  this  red  cedar  bark  and  the  tire  wtli  which  you  may 
burn  everything,  tlni  water  of  life,  and  tlie  (luartz  for  killing  your  ene- 
mies."   Then  La/wag-is  went  home.    That  is  the  end. 

The  following  legend  belongs  to  the  J^imkish: 

There  were  two  friends.  One  of  them  had  gone  into  the  woods  to  be 
initiated  by  the  spirits  of  his  clan,  while  t'le  other  one  was  not  yet  ])re- 
pared  to  meet  these  spirits.  Xevertheless  he  went  to  sear(!h  for  his 
friend  and  after  four  days  he  found  him.  When  he  returned,  his  father 
asked  him  where  he  had  been,  and  he  told  him  that  he  had  f»mnd  his 
friend  who  was  being  instructed  by  the  spirits.  Then  his  father  struck 
him, saying:  "Do you  not  know  that  it  is  forbidden  ?  I  shall  be  killed 
on  account  of  you,''  Tlien  the  youth  became  sad.  At  night  he  put  on 
his  ornaments,  which  were  nmde  of  abalone  shells,  and  went  into  the 
woods.  He  Avent  up  the  liver  and  washed  with  hemlock  branches. 
The  following  morning  he  went  on,  and  the  next  day  he  washed  again. 
Then  he  heard  the  voice  of  liaxbakurdanuXsi'wae.    At  the  end  of  the 


; 


r.i 


U     I 


I:        1 


W' 


'!    ju; 


408 


RKPORT    OF    NATIONAL    MUSEUM,   1895. 


■    I 


'    ' 


' 


foiutli  (lay  ho  cimio  to  a  precipice  aii<l  lay  down  at  its  base  to  Jest. 
Kai'ly  ill  the  morning  lie  san'  the  rock  open  and  out  came  Baxba- 
knrilanuXsi'wac.  1I«»  hid.  and  the  spirit  dew  away  over  his  head.  Ilia 
body  was  all  covered  with  red  cedar  bark.  Fonr  days  the  boy  st.  yed 
there.  On  the  fifth  morninp;  when  ISaxbakiirdaniiXsi'war'  came  out 
again,  he  followed  him,  and  saw  how  he  took  off  his  cedar  bark  orna- 
ments on  the  bank  of  a  pond  and  went  to  swim  in  it.  When  he  dived, 
the  youth  jumped  fin-ward  and  i)Ut  on  the  <;edar  bark  ornaments.  Now 
the  spirit  emerged.  VV^hen  he  saw  the  boy  decked  with  his  cedar  bark 
ornaments,  he  said :  "You  have  done  well  to  take  my  ornaments.  Now 
I  can  do  yon  no  harm.''  He  took  him  along  to  his  home  inside  the 
rock.  There  he  asked  him:  "What  do  you  want  to  have?  Do  you 
want  this  harpoon  ?  I)<)  you  want  the  water  of  life  ?  Do  you  want  the 
death-bringer?  Do  you  want  my  hfi'matsa?"  He  gave  him  all  of 
these.  The  youth  stayed  with  him  fi)r  four  days.  Then  he  was  able 
to  fly.  Then  UaxbakufilanuXsi'war'  instructed  him  to  fly  to  a  place 
where  his  father  was  accustomed  to  fetch  water  for  cooking.  Soon  his 
younger  brother  came,  and  when  he  saw  him,  he  discovered  that  he 
had  been  away  a  long  time.  What  had  seemed  to  him  four  djiys  were 
actually  four  years.  He  asked  the  .young  boy:  "How  is  father?  I  am 
your  elder  brother.  Go  and.  ask  father  to  clean  his  house."  The  boy 
went  back  and  told  his  father,  who  beat  him  for  speaking  of  his  dead 
son.  Then  the  boy  ran  back  and  complained  to  his  brother  that  his 
father  had  beaten  him  for  carrying  the  message.  The  elder  brother 
sent  him  back  to  the  house,  asking  him  to  repeat  his  recpiest.  The  boy 
obeyed  and  when  his  father  had  heard  the  message  again,  he  went  out 
to  see  by  himself.  As  soon  as  his  eldest  son  saw  him  he  grew  excited. 
He  flew  across  the  river  to  the  graveyard,  tore  corpses  out  of  their 
cofllins  and  dev<mred  them.  Then  he  dew  into  his  father's  house  and 
bit  everyone  whom  he  saw. 

There  are  a  number  of  tales  referring  to  the  acquisition  of  the 
ho'Xhok".  The  Naqo'mg-ilisala  have  the  following  legend  on  this 
subject:' 

A  number  of  women  went  to  the  island  Yu'lO  to  dig  fern  roots.  They 
put  some  dried  whale  meat  over  the  lire  and  a  red-breasted  owl  came 
and  picked  up  some  of  it.  It  is  said  that  there  are  many  red-breasted 
owls  there.  Then  all  of  a  sudden  came  the  ho'Xhok"  and  alighted  on 
top  of  a  tree.  He  came  downward,  pecking  the  tree.  He  came  down 
to  the  bottom  of  the  tree,  but  it  was  hard  on  his  beak.  Now  he  walked 
up  to  the  women.  He  <;overed  his  nose  and  was  transformed  into  a 
man.  He  reached  a  woman  who  put  some  dry  whale  on  the  fire.  She 
laid  a  mat  before  him  and  put  the  whale  meat  on  it.  The  ho'Xhok" 
said :  "I  do  not  eat  whale  meat,  I  eat  only  man's  brain."  So  saying,  he 
pecked  the  woman's  head,  broke  her  skull,  and  ate  the  brain.  One  of 
the  women  had  hidden  when  he  came  down.  She  went  home  and  told 
the  tale.  Then  the  Naqo'mg-ilisala  resolved  to  make  war  upon  the 
ho'Xhok".    Qo'nig'ustals  and  Waxalalaa  took  the  blood  of  a  woman 

'  Appendix  page  (i80. 


THE    KWAKIUTL    INUIANH. 


407 


the 
this 


id  on 
low  a 
liked 
ito  a 
She 
lok" 

lie  of 

Itold 

the 

iiniin 


and  washed  themselves.  Then  they  made  war  on  the  ho'Xhok".  Now 
they  went  to  where  the  women  had  been.  They  i>nt  wliale  meat  on  the 
fire.  At  once  many  owls  came  there  and  the  ho'Xhok"  alighted  on 
the  tree.  Now  he  came  downward,  peeking;  the  tree.  When  lie  earae 
to  the  toot  of  the  tree,  he  Jnmped.  His  beak  stuck  in  a  crack  of  the 
tree.  Then  <^o'iny:'U8tals  and  Waxalalaa  ran  up  to  him  and  broke  off 
his  nose  and  imshed  him  into  the  tire.    He  was  dead.    That  is  the  end. 

The  following  tradition  of  the  Awi'k-V-nox  referring  to  the  iio'Xhok" 
is  of  interest  because  it  indicates  the  ceremonial  or  dance  performed 
by  every  novice  initiated  I  v  this  being: 

A  young  man  named  (i^-'o'mkilig-a  went  into  the  woods  to  fetch  cedar 
bark.  There  the  ho'Xhok"  scented  him.  He  found  that  tlu>  youth  was 
clean,  and  therefore  rushed  down  upon  him  in  onler  to  abduct  him. 
When  (^''o'mkilig'a  heard  the  spirit  coming,  he  trembled  with  fear.  He 
hoped  to  master  his  fears  by  smoking,  but  he  failed.  He  fainted  and 
lay  like  one  dead.  The  ho'Xhok"  came  down  to  him  and  imbued  him 
with  his  powers. 

When  the  youth  did  not  return,  his  friends  went  into  the  woods  to 
search  for  him.  They  found  him  lying  in  a  deep  swoon.  They  sprin- 
kled him  with  cold  water,  but  he  did  not  awake.  They  carried  him 
back  to  the  village.  When  his  father  saw  him,  his  heart  was  sad.  lint 
soon  he  noticed  that  he  was  still  alive.  He  called  a  shannin  and  bade 
him  heal  his  son.  The  shaman  ordered  the  house  to  be  swept  and  the 
tloor  to  be  strewn  with  sand.  He  took  the  youth  into  the  woods  and 
stayed  there  for  four  days.  Then  he  returned.  After  four  days  more 
Q'o'mkilig-a  also  returned.    He  had  received  the  name  (i^oaLqoa'oe. 

He  sang  of  the  ho'Xhok",  and  suddenly  he  jumped  up  in  order  to 
devour  his  fa*'ier,  who  was  sitting  on  the  opposite  side  of  the  lire.  He 
had  the  cedar-bark  ornaments  of  the  ha'mats'a  around  his  neck  and  head. 
His  head  ring  slid  down  atid  fell  right  over  his  mouth,  so  that  instead 
of  biting  his  father  he  bit  a  piece  out  of  his  ring.  His  grandfather  took 
a  large  black  blanket  which  he  wound  around  the  youth's  head.  He 
tore  it  with  his  teeth.  Then  the  peojile  wound  a  rope  over  his  mouth ;  he 
tore  it.  Nobody  n  as  able  to  subdue  him.  All  the  people  tied  out  of 
the  door  for  fear.  They  heard  him  singing  in  the  house  and  looked 
through  the  chinks  and  through  the  knot  holes  to  see  what  he  was 
doing.  They  saw  him  climbing  the  posts  and  p  i  liiig  the  roof  boards 
aside.  He  wanted  to  pursue  the  people.  Then  they  stationed  two 
men  at  the  doors,  and  others  held  the  roof  down  so  that  he  should  not 
escape.  Others  entered  and  threw  a  bearskin  over  him.  But  he  crept 
about  in  the  house  and  his  skin  was  so  slippery  that  nobody  could 
hold  him.  In  the  evening  he  quieted  down  and  lay  so  still  that  the 
people  thought  he  might  be  asleep.  They  made  ajack«it  of  cedar  bark 
in  which  they  tried  to  cat«*h  him.  But  as  soon  as  they  approached  he 
Jumped  up  and  ran  out  of  the  house.  On  the  island  Nalkuitxoi'as  there 
were  a  number  of  women  engaged  splitting  salmon.  He  scented  them 
and  jumped  into  the  water  to  devour  them.  They  escaped  in  their 
canoe  when  they  saw  him  coming. 


1 

( 

l! 

! 
1 

! 

j^ 

r 


M 


jir 


408 


KIii»ORT    OF    NATIONAL    MUSEUM,  181)5. 


At  last  Q(>ai<qnii'(M' r«H'ov«'nHl  his  .stiiHoH.  He  spoke  to  liis  father: 
"VVlieii  I  f,'row  exeitetl  apiiii,  do  ii()t  try  to  defend  yourself,  I  sliull  do 
you  no  iiarni."  After  a  short  time  lie  fell  af,'ain  into  a  state  of  ecstasy. 
lie  lay  flat  on  the  floor,  his  face  downwanl.  The  jjeople  threw  a  net 
made,  of  cedar  bark  over  him,  in  order  to  ttntch  him.  8ometinies  they 
succeeded  in  jilacinii;  a  foot  on  his  ne<'k,  but  they  were  unable  to  hold 
him,  not  even  by  winding  his  long  hair  around  their  hands,  lie 
escaped,  and  nobody  knew  what  had  become  of  him.  lie  ran  about  in 
the  woods  and  when  he  came  back  to  the  village  he  bit  whomsoevei  he 
juet.  When  he  recovered  his  senses,  he  asked  his  father  to  boil  oulachon 
oil  and  to  give  it  to  him  as  soon  as  he  fell  into  a  renewed  c(!stasy,  as 
this  would  restore  his  senses.  Onco  when  he  was  excited,  he  scented 
th(^  mussels  in  a  eanoe  which  was  approaching  the  village,  but  which 
was  still  far  awa^'.  He  ran  down  to  the  beach  and  as  soon  as  the  canoe 
landed  he  ate  all  the  Inu8^els  that  were  in  it.    Then  he  became  quiet. 

Anotliui  group  of  initiating  spirits  are  the  ghosts;  their  proteges 
are  the  ghost  dancers.  Following  is  a  legend  of  the  l'jVsci'cuOx  regard- 
ing the  origin  of  the  ghost  dance:' 

Goa'xLa  and  his  children  lived  in  a  village  in  heaven.  His  sons 
were  (^)o'masdox,  the  eldest  one,  Hai'aqoalaL,  the  next,  No'lak-as  the 
following,  and  A'n(|olak'as.  His  rival  was  TsilqoaloLEla.  He  had 
three  sons,  Se])a'xis  and  YaqaiiLanmye  and  (r'c'xdEn.  Then  Ts'  jalo- 
LKla  wanted  to  come  down  to  our  world.    He  made  a  coppc  der 

on  whi<'h  he  was  going  to  climb  down  with  his  children.  Mi.i  rival 
wanted  him  to  i)ay  for  it.(?)  Now  (ioa'xLa  heard  what  Tsi'lcjoaloLEla 
had  said.  Then  he  walked  and  walked  for  four  days.  All  of  a  sudden, 
he  saw  a  mountain  growing  up  from  this  our  world  reaching  up  to  the 
sky.  Then  he  went  home  and  told  his  sons.  They  got  ready  and  came 
to  the  place  where  he  had  been  before.  After  a  little  Avhile  they  saw 
the  mountain  rising  up  again.  As  soon  as  it  reached  heaven  Goa'xLa 
said  to  his  sons:  •'!  shall  not  follow  you.  Go  now  and  call  your  tribe 
the  Pe'pawiLcnox.  You  shall  take  my  dancing  implements."  Thus 
he  spoke  to  his  sons.  Then  <v>o'masd6x  and  Hai'aqoalaL  and  No'lak-as 
and  also  A'n([olak*a8  came  down  to  Itaspberry  Beach.  Then  they  w-ent 
on  looking  for  a  river.  They  were  walking  in  the  woods  and  came  to 
(Jai)e  Cook.  There  they  found  a  pole  at  the  point  of  Cape  Cook.  Then 
Qo'masdox  and  llai'aqofdaL  went  back,  keeping  close  to  the  beach. 
They  came  to  Ots'o'lis  and  went  to  the  head  of  the  bay.  There  they 
saw  smoke.  They  came  up  to  it  and  saw  a  house,  which  they  entered. 
There  were  two  women  who  were  roasting  clams.  Then  Qo'masdox 
and  Hai'aqofdaL  asked  the  women :  "Where  do  you  come  from?"  The 
women  replied:  "We  came  from  the  upper  world  and  we  have  no  hus- 
bands." Then  (^o'mrisdox  said,  "We  have  no  wives.  How  did  you 
comedown?"  Then  Wl'yolcneqa,  one  of  the  women,  spoke:  "These 
geese  brought  us  down  here  and  we  came  to  be  your  wives."  The 
brothers  were  glad  on  hearing  this  and  they  went  home  with  their 
'Appendix  page  68L     See  also  page  335. 


THE    KWAKIUTL    INDIANS. 


409 


n 


wivcH,  Wi'yoK'iieqii  aiul  WlyoLasojfuilak".  When  tliey  (;iitue  to  Rasp- 
berry Meaeh,  the  women  were  witli  ehihl,  'I'hey  j^ave  birtli  to  boyn, 
and  (^o'inriH<lo\  fjfave  his  son  the  name  La'tioasqEin.  The  boys  f^rew 
upqnickly.  One  day  the  children  were  i)hiyinf;  at  tlie  river  at  one 
end  of  Raspberry  lieaeh.  Then  La'(|oas(iiim  fainted  on  that  side  of 
tlie  river.  The  other  boy  went  back  to  tell  (^o'masdtix.  lie  came  at 
once  to  look  after  his  son,  and  really,  he  vh"  'leivl.  lie  bnried  him 
immediately.  In  tlie  eveninj?  the  boy  r«'tarned  to  life,  but  what  could 
he  do  If  lie  was  inside  the  collin  box.  At  ni^ht  Im^  heard  jteople  talk- 
injf  to  ea(!h  other.  Then  he  was  able  to  opi'ii  the  c«/ver  of  tln^  box. 
Kight  away  he  was  called  and  they  went  to  a  house  in  which  beating 
of  boards  was  heard.  Three  ghosts  were  asked  to  take  care  of  the 
boy.  Then  they  led  him  into  the  dancing  house,  but  they  did  not  go 
to  the  rear  ol  the  house.  They  sat  in  the  middle  of  the  right  hand 
side.  Now  they  spoke  to  LA'ooascjEm:  "Now  take  care,  remember 
what  you  see  and  the  songs  which  you  will  hear.  Don't  eat  of  the 
food  they  otter  you."  There  was  a  chief  staiuling  in  the  house  holding 
a  rattle.  His  name  was  lla'maunixayals.  lie  was  chief  of  all  the 
ghosts.  He  said,  "Come,  let  my  boy  go  to  the  rear  of  the  house." 
But  the  three  ghosts  replied,  "He  is  alive."  They  linished  their  dance. 
The  boy  felt  uneasy.  Then  Ha  inamaxayals  said:  "Take  care,  my 
tribe.  We  will  take  that  little  boy  to  his  house."  Then  all  the  ghosts 
took  some  moss  and  put  it  on  their  heads.  Then  the  little  hoy  also 
put  some  moss  on  his  head.  At  once  he  sat  on  the  ground  of  our  own 
world.  A  shaman  named  He'Lilalag-ilis  was  told  to  take  some  urine  to 
wash  the  people.  Then  all  the  ghosts  cried  "hamama'"  where  he  was 
sitting.  (Jo'inasdox  and  his  wife  were  eating  when  they  heard  the 
sound,  "hamama',  hamama'."  He  ran  out  of  his  house  to  look,  aud 
there  he  saw  his  son  sitting  on  the  ground.  He  called  his  wife, 
"Come."  His  wife  came  to  see  and  recognized  her  own  son.  Then 
La'qoas(iEm  called  his  father,  "Go  and  take  some  urine  to  sprinkle 
your  people  with."  Qo'uuisdox  brought  his  chamber.  Then  the 
whole  tribe  came.  But  the  ghosts  opened  their  mouths.  As  soon 
as  a  person  passed  their  mouths  while  they  were  saying  "hamama'" 
he  died.  Then  La'qoasqi-im  shouted,  "Sprinkle  some  urine  on  the 
people."  As  soon  as  it  was  done  all  those  who  had  been  dead  resur- 
rected. Then  he  entered  his  father's  house  and  with  him  came  the 
noise  of  the  ghosts.  The  boy  was  singing  *\t:h  song  and  the  tribe 
learned  it  from  him.  Thus  they  learned  the  iwng  of  the  ghosts.  Now 
listen  to  the  song  of  the  boy!  His  name  was  NenLaxstals,  now  that 
he  was  ghost  dancer.  No  other  kind  of  dance  and  carving  came  to 
him.    This  is  his  song: 

1.  Yii  xamamr',  yu  xamanir-,  ya  xamamr  ya. 
Now  ghosts,  fio  all  to  that  upper  world! 

2.  Va  xauiamr-,  ya  xamamr-,  ya  xamanit'  ya. 

For  great  is  your  wealth  iu  the  ground,  ghosts! 

3.  Ya  xamamr',  ya  xamamr-,  ya  xamamr-  ya. 

For  great  is  your  lire  aud  many  your  hot  stoues,  ghosts! 


;f  '|j 


t« 


;i 


i 


410 


REPORT    OF   NATIONAL    MUSEUM,  18!t5. 


Tlie  origin  of  the  suniise  tlaiice  is  given  as  follows: 
Kuf'xala'lag'ilis  and  his  tribt,  the  first  of  the  G-O'p'Ondx,  were  living 
at  (ji*f''(lainis.  At  that  time  it  was  always  dark  and  it  never  grew  day- 
light. Tlie  first  G'o'p'f'nox  were  sad.  Then  Xag-eisilakna  invited  his 
tribe.  As  soon  as  they  had  all  assembled  in  the  chief's  house  he  spoke: 
"'G*r»'i)V'n6x!  I  did  not  invite  you  to  eat.  1  will  talk  about  our  world. 
It  is  not  good  that  it  never  gets  daylight.  Now  deliberate,  councilors 
of  the  G'o'p'enox,  how  we  can  obtain  the  daylight  for  <mr  world.  That 
is  what  1  wanted  to  say."  He  stopped  speaking  and  an  old  man  named 
Yarjantayig-ilak",  the  father  of  Kuexala'lagMlis,  said :  "  Va,  G-o'pYMiox, 
let  us  try  to  find  wliere  Xr'ualaats'eqa  is  living  and  let  us  go  to  her. 
Then  another  old  man  saitl :  "  My  tribe,  she  is  living  at  Xua'tis,  Jid  it 
is  said  that  she  keeps  the  sun  in  her  box.  Let  us  go  and  make  war 
upon  the  Koskimo,  for  Ncnalaats'eqa  is  of  their  tribe.  Let  us  take 
away  the  daylight  that  she  is  keeping  in  her  box."  With  this  the  old 
man  stopped  speaking.  Then  KuC'xala'lag-ilis,  who  had  magical  powers, 
said:  "My  tribe,  you  all  know  I  am  Kurxahi'lag-ilis;  I  have  magical 
powers.  Do  not  make  war  upon  the  Koskimo,  for  I  will  go  to  Ncna- 
laatsV'qa  with  my  friend  Ts'f-qaxsdo'kuilak".  Now,  make  yourself 
ready,  my  friend!  Let  us  go  to  Xua'tis.  But  you,  my  tribe,  take  care 
lest  misfortune  should  befall  me."  Then  all  the  people  said:  "We 
are  gl-ddened  after  having  been  downcast,  because  you  have  magical 
powers  and  therefore  you  always  succeed  in  your  undertakings."  Now 
Kuf'xala'lag'ilis  and  Ts'eqaxsdo'kuilak"  started.  The  former  said  to 
his  friend :  '"  We  will  not  go  right  to  Xua'tis.  I  will  go  to  the  woods  and 
try  to  find  a  really  supernatural  power.  Do  not  get  out  of  patience 
if  you  have  to  wait  for  me  for  a  long  time,  else  we  shall  not  con- 
f|uer  Nenalaats'eqa.  Hide  here  and  do  not  let  anyone  see  you."  Then 
he  left  the  canoe  and  went  into  the  woods  at  niglit.  After  a  short  time 
he  discovered  the  squirrel.  Kuf'xala'lag-ilis.  spoke  to  him  and  asked: 
"What are  you  doing  here,  friei\d?"  The  sijuirrel  replied:  "I  am  pick- 
ing crab  apples."  He  asked  in  his  turn:  "What  are  you  doing  here?" 
Kuexala'lag-ilis  replied :  "I  am  trying  to  bathe  in  that  lake,  tliat  I  may 
obtain  possession  of  the  box  in  which  is  our  sun,  and  which  Ncna- 
laats'r'cja  is  keeping.''  The  sciuirrel  said:  "Do  you  not  know  how  to 
transform  yourself  into  a  baby  and  enter  N('nalaats''f'qa's  womb? 
Then,  when  you  are  born,  you  must  cry  for  the  box."  Tlien  Kucrva- 
la'lag'ilis  was  glad  to  have  the  advice  of  his  friend  the  squirrel.  He 
went  to  his  canoe  and  told  his  friend:  "You  may  go  home.  I  am  not 
going  with  you,  and  do  not  Avorry  if  1  stay  away  long."  He  pushed 
the  canoe  into  the  water  and  TsT'qaxsdo'kuilak"  paddled  liome  to 
G'c'danns.    He  told  the  (r-o'p'cnox  what  had  hap[)ened. 

Then  Kuexala'lag'ilis  walked  until  he  saw  the  village  at  Xua'tis. 
There  he  san-  Ncnalaats'cqa  sittii  i^'  in  her  house,  eating  salmon. 
Then  he  trausformed  himself  into  a  baby  and  entered  her  woniii.  .She 
vomited  at  once.    Her  belly  swelled  rapidly  and  after  four  day:i  she 


i|v  4 


THE    KWAKIUTL    INDIANS. 


411 


'tis. 

lion. 

She 

she 


gnvi^  l)irtli  to  a  boy.  NN'lieu  lie  was  one  day  oM,  lie  was  able  to  ».valk, 
and  the  following  day  he  began  to  talk.  When  the  child  was  four  days 
old,  it  l)egaii  to  cry  for  the  b<\v  Then  Nfialaata'c'ia  gave  it  to  the 
boy.  He  stopped  ciying  at  one.  On  the  following  day  the  child  went 
I)laying  in  the  canoe.  Then  NenalaatsTMiu  told  her  speaker  to  push 
the  hunting  canoe  into  the  water.  The  boy  went  aboard  the  canoe  and 
tlien  he  began  again  to  cry  for  the  box.  1 1  is  mother  told  her  speakers 
to  put  the  box  into  the  canoe.  Then  the  boy  stopped  crying.  He 
pushed  otV  the  <',anoe  and  went  lar  away  from  the  shore  with  the  tide. 
Then  an  old  uniu  said  to  NcnalaatsVMia :  "What  have  yon  been  doing? 
Is  that  the  box  in  which  the  day  is  that  is  now  in  the  bow  of  the  canoe 
of  that  child?  Do  you  .lot  know  him?  That  is  Kur'xala'lag-ilis." 
Thus  spoke  the  old  man.  As  soon  as  Kuexala'lag'ilis  had  rounded 
the  point,  he  o}»ened  the  box.  Then  he  took  out  the  sun  and  removed 
his  sI'siuL  mask.  It  grew  light  at  once.  The  sun  spoke:  "<),  friend  I 
do  not  keep  me!  Let  lue  go  to  the  upper  world,  for  now  I  will  try 
to  beut^ht  our  world.  Jt  will  be  day  now.  You  have  my  sT'siuL 
mask."  Thurs  spoke  the  sun.  Then  Kuexahi'lag-ilis  replied:  "Do  not 
go  JMSt  yet,  trieud!  You  may  go  to  the  ui)per  world  when  we  arrive 
among  my  own  tribe  at  (a'c'diunis.  They  all  will  praise  you.'"  Then 
he  paddled  home.  The  sun  said:  "My  friend  I  treat  my  sI'siuL  mask 
well.  You  may  show  it  during  the  winter  dance,  an<l  also  the  sunrise 
mask.  Its  name  shall  be  MXts'unjatusKlag-ilis  (abalone  shell  from 
ojie  end  of  the  world  to  the  other).  That  is  all."  Thus  spoke  the  sun 
and  bid  farewell  to  KiU'xala'IagMlis.  Tlien  he  went  to  the  upper  world. 
In  this  manner  the  Oo'p'enox  obtained  the  sunrise  mask  (na'xnak'a- 
qEiuL)  and  its  red  cedar  bark.  It  Avas  inside  the  box.  That  is  the  end. 
(See  ligs.  129-1  ;i;{,  p.  484.) 

The  Ma'tEm  ceremonial  derives  its  origin  from  the  followiiig  legends 
of  the  Nimkish : 

At  Papek-in,  above  Nimkish  Lake,  lived  a  young  man  named  O'mea- 
LEmae.  He  was  always  playing  with  other  children.  One  night  he  was 
ve'.y  hungry.  He  took  salmon  roe  out  of  a  box  and  roast<'d  it.  When 
the  roe  burst,  some  of  it  jumped  against  the  neck  of  the  boy's  father, 
who  was  sitting  ne;tr  the  fire  vvavmii'g  his  back.  He  grew  angry  and 
struck  Ma'tEm  with  a  stick.  The  ioy  became  sad  and  went  into  the 
woods.  After  walking  a  long  time  he  came  to  a  jilace  where  there  was 
a  jam  of  driftwood  in  the  river.  He  wanted  to  die,  and  he  jumped  into 
the  water  abov  the  jam,  but  he  came  up  again  below,  none  the  worse 
for  his  long  dive.  He  came  to  a  second  jam  and  jumpe<l  into  the  river 
above  it,  but  he  (?ame  u])  below  hale  and  well.  Then  he  arrived  at  a 
steep  ditf.  He  climbed  up  and  thing  himself  down  the  precijiice,  but 
he  did  not  hurt  himself.  He  went  on  ami  soon  he  arrived  at  a,  mounlain 
which  was  resplendent  with  light.  It  was  t\.5  cliff  Nii'oalakoa.  There 
it  was  raining  (puirtz  all  the  time.  He  took  up  four  crystals  and  ))laced 
thorn  in  a  row  ou  the  medial  line  of  his  head.    He  climbed  the  nioun- 


t''i 


1  J  I       '! 


412 


REPORT    OF    NATIONAL   MUSEUM,  1895. 


tiiin  and  his  whole  body  was  covered  with  crystal.  Soon  he  became 
aware  that  with  the  crystal  he  had  attained  the  power  of  Hying.  Then 
he  fh'w  all  thronj>h  the  world.  He  believed  that  he  had  been  absent 
for  four  days,  but  in  reality  there  had  been  as  many  years.  Finally  he 
returned  to  his  village.  His  clan  happened  to  be  at  Ne/nelk-as  lishiug 
on  the  lake  by  the  light  of  torches. 
Then  he  api)earcd  in  tlie  shape  of  a  white  eagle  and  quartz  was  rain- 


ing down  where  he  was  seen. 


He  alighted  on  a  tree  and  sang — 


f 


i'l 


fcBE£t= 


-(«-=»—, 


?^^lii=i^^ig=P 


Ha -a 


ha 


ha  a 


ha        ha -a 


na 


ha     a    a 


ne. 


Then  the  i)eople  knew  that  he  had  returned  and  that  he  had  obtained 
magical  power  from  Ma'tEm.  They  bathed  and  went  down  to  the  shore, 
each  carrying  a  staff  to  which  a  crystal  had  been  fastened.  But 
O'nieaLEmar',  whose  name  was  now  Ma'tEm,  smelled  them  and  did  not 
allow  himself  to  be  caught.  When  it  grew  dark,  he  was  soaring  over 
the  houses.  In  vain  the  people  tried  to  catch  him.  One  of  his  old  play- 
mates was  very  anxious  to  catch  him.  He  made  a  loop  of  cedar  bark 
rope  and  succeeded  in  throwing  it  over  the  bird's  head.  The  latter 
continued  soaring  about.  The  youth,  who  now  received  the  name 
Ma'taanoe,  followed  him.  He  asked  the  people  to  sweep  the  house 
and  to  place  a  plank  on  the  roof.  When  they  had  done  so,  Ma'tEm 
alighted  on  the  plank.  Three  times  he  flew  np  again,  but  the  fourth 
time  he  came  down  into  the  house,  ficcompanied  by  Ma'taanof'. 

Later  on  .Ma'tKm  went  out  with  his  slaves  to  cut  wood.  His  canoe 
capsi/ed  and  he  descended  to  Br-'benaqaua.  There  he  saw  many 
dances  and  he  received  the  lOlo'LalaL,  the  ghost  dance,  and  the  name 
Lo'LEmaO. 

T  obtained  another  version  of  this  tale  from  a  Kwakiutl,  although 
the  tale  belongs  also  to  the  Nimkish  : 

A  youth  was  in  the  habit  of  spending  his  time  with  his  sweetheart 
and  notwithstanding  the  urgent  appeals  of  his  mother  he  refused  to 
marry.  Late  one  night  he  came  home  and  asked  his  mother  to  prepare 
food  for  him.  She  was  anprry  and  said:  *Hlo  back  to  the  place  where 
you  came  from  and  get  your  fce«l  there.  I  shall  not  give  you  any- 
thing." Then  the  youth  was  sad.  lie  lay  down  and  remained  in  bed 
tour  days  without  i)artaking  of  any  food.  His  mother  began  to  worry 
and  fisked  hiu)  to  rise,  but  he  did  not  listen.  Tlien  she  called  the 
youth's  sweetheart  to  call  him,  but  he  did  not  listen  to  her  either.  At 
last,  after  four  days,  he  arose  and  went  into  the  woods  without  knowing 
where  he  went.  Me  had  lost  his  senses.  He  came  to  a  lake.  There  he 
threw  off  liis  clothing  and  swam  and  dived  in  the  lake.  He  remained 
under  wat«u'  for  a  long  time.  Wlien  he  came  up  again,  a  toteuj  i)ole 
rose  with  him.     lie  said,  "  1  do  not  want  you,"  and  thought,  "I  will  go 


THE    KWAKIUTL    INDIANS. 


413 


;b 


lero 

any- 

bed 


e  lie 
ned 
)ole 
1  go 


on."  After  some  time  he  came  to  another  lake.  Again  he  swam  and 
dived.  When  he  came  np,  a  seal  harpoon  came  np  with  him,  but  he 
did  not  want  to  have  it.  He  was  trying  to  lind  the  bird  Ma'tEm.  lie 
came  to  a  third  and  to  a  fourth  ])ond,  and  after  having  bathed  he  knew 
that  he  would  find  the  bird.  He  put  on  his  blanket  and  went  on. 
Soon  he  saw  the  bird,  which  was  Hying  ahead  of  him.  He  threw  ott' 
his  blanket  in  order  to  be  able  to  follow  him  more  rapidly.  Suddenly 
the  bird  turned  and  called,  "What  do  you  want  of  me?''  The  youth 
replied,  "My  mother  maltreated  me.  Xow  I  came  to  find  a  magical 
treasure.''  The  bird  retorted :  "  Do  you  see  yon  mountain  ".  That  is  my 
abode.  Let  us  climb  it!"  He  Hew  ahead  and  the  youth  followed  him. 
When  they  had  arrived  at  Ma'tEm's  house,  the  bird  gave  him  quartz 
and  other  things,  the  M'ater  of  life,  tlie  fire  of  death,  and  tlie  seal  har 
poon.  He  put  the  quartz  crystals  into  the  youth's  Joints  and  thus  he 
obtained  the  power  of  flying.  He  sent  him  to  the  mountain  Ts'i'lk-impar 
(feathers  on  toji)  in  the  far  m>rth,  in  order  to  get  eagle  down  for  his 
dances.  The  youth  started  on  his  Journey.  Wlieu  lie  approached  the 
mountain,  it  was  snosing,  hailing,  and  raining.  Tlie  jieople  who  lived 
near  the  mountain  keep  great  fires  burning  in  order  to  see  and  to  catch 
everyone  who  comes  to  the  mountain  wanting  to  get  eagle  down.  lUit 
by  the  heli>  of  the  quartz  the  youth  passed  them  without  being  seen. 
He  gathered  the  eagle  down,  and  thus  obtained  the  power  of  assuming 
the  shape  of  a  bird.  Then  he  returned  to  liis  own  village  in  the  shape 
of  a  bird.  When  his  younger  brother  saw  the  bird  approaching,  he 
laid  a  snare  to  catch  it.  The  bird  put  the  snare  over  its  own  neck  and 
resumed  his  human  siiape.  He  smt  word  to  his  father,  asking  him  to 
clean  liis  liouse.  When  this  wa.'^  lone,  he  came  home  in  the  evening 
and  danced  as  Ma'tEm.  On  the  following  nioiiiing  the  bird  M.i'tEiu 
brought  a  totem  pole  and  threw  it  down  in  ii(»nt  of  the  youth's  house. 

The  Me'iLa  is  a  legend  which  belonged  originally  to  the  He'iltsuq 
and  Awl'k-'enox.  I  obtained  the  following  tale  from  the  Awl'k''en6x 
regarding  its  origin : 

A  young  man  named  Me'iLa  wont  ten  times  inside  of ■  year  up  to  the 

sky.  On  his  first  visit  he  found  a  gull,  which  he  brouglir  down.  On  his 
second  visit  he  found  a  puftin  ( ?);  on  his  third  visit  the  salmon  berries, 
then  a  diver  (a  bird)  and  the  bird  xe'xexe.  After  hia  sixth  visit  he 
brought  the  bird  atE'mkuli.  But  when  he  had  gone  up  tht  tenth  time 
he  did  not  return  again.  His  mother,  Leelaiaiis.  and  iiis  fatlier, 
Q'omxto-is,  mourned  for  him.  Finally  they  fell  asleep.  His  mother 
thought  that  in  her  dream  she  saw  a  beautiful  house,  but  on  awaking 
she  recognized  that  what  she  believed  to  have  been  a  dream  was  real. 
The  house  was  near  by,  and  her  son  Me'iLa  was  sitting  in  front  of  it. 
She  awakened  her  husband  that  he  might  see  him.  They  jumped  up 
and  ran  toward  the  house.  But  it  retreated  from  them,  and  finally  they 
saw  that  if  was  in  reality  up  in  heaven.  Then  they  sat  down  and  cried, 
singing  "Our  sou  is  in  heaven  playing  with  Nusufi'sElis  (the  aioon). 


Vi 


i\ 


in 


hf 


■     A 


M 


'i 


414 


KEl'OKT   OF    NATIONAL    MUSKUM,  1895. 


I'UST  111'   I.K'I.AXA   IN    Xl'AlTA  Sl'K. 

troiii  ;t  Nkt'li  h  li\  (111-  iiiilliiir. 


Never  will  he  return  to  us.''  When  tlioy 
were  thus  siiigiiij;',  their  niece  passed  by 
them,  and  they  told  her  tliat  they  had 
seen  Me'iLa  playing  in  front  of  the  ntoon's 
house.  Their  niece  said,  '•  Let  us  make 
him  appear  in  our  dances."'  The  parents 
of  the  boy  agreed  and  let  their  niece 
(ii'o(|omr''tsEmqa  perforin  the  Me'iLa 
dance.    They  gave  her  his  name. 

In  a  number  of  cases  the  dance  or  the 
powers  obtained  by  the  ancestor  are  also 
represented  on  the  totem  carvings.  I  will 
give  a  few  examples  of  this  kind: 

There  were  the  first  of  the  (^oc'x8r»t'r'n«)x 
at  Ilc'qams.  i.rdiliLux  came  to  be  their 
chief.  Now,  he  said  he  wanted  to  go  to 
the  river  of  (ra'yux  to  see  if  tiie  sockey- 
salmon  went  up  the  river.  lie  went  far 
uj),  but  did  not  iind  a  single  salmon. 
Then  he  forgot  why  he  had  gone  U[)  the 
river,  lie  felt  di/zy.  Ail  of  a  sudden  he 
saw  a  pretty  man  sitting  on  a  stone.  I  lis 
face  was  like  that  of  a  bird.  The  man  did 
not  .'-ee  LiVliliLax.  The  latter  went  up 
to  him  aiul  stood  behind  him  while  the 
other  was  not  turning  his  head.  Lie  said, 
"Friend,  what  are  you  doing  lie;'e?' 
Now  the  man  turned  his  head  aiul  spoke; 
'•Thank  you,  friend,  that  you  came  so 
that  I  could  see  you.  I  am  the  one  who 
tliunders  from  the  one  eiul  to  the  otiier 
end  of  the  world."  La'liliLax  replied: 
''().  master,  I  <'ame  here  for  your  sake. 
Now  give  me  a  magic  treasure."'  Then 
the  man  spoke:  "Make  a  house  and  in- 
vite all  the  tiibes."  He  showed  him  the 
carving  of  the  thunder  bird,  with  two 
spread  legs.  They  say  it  was  as  long  as 
a  forelinger.  The  man  s])oke:  "  Its  legs 
are  the  door  of  tlie  house.  This  is  my 
ornament  of  red  cedar  bark  around  its 
head.  The  heads  on  it  were  given  tome 
by  my  lather  that  I  slumhl  eat  them. 
This  image  of  a  miin  you  shall  i)lace  in 
the  rear  of  your  house.  It  is  the  image 
of  my  father.    (Plate  22.)    In  the  coming 


■»       D 


Report  of  U    S   Natirai  Museurr,  1895  -Boas 


Plate  22. 


m 


N'    • 


Posts  in  House  of  Qoe'xsot'en6x. 

Xos.  .,V;,.  ..'"i.  AiniTicaii  ^Insciim  of  Natural  History.  New  Yoi'k      ('ollcctt'rl  liy  F  Hoas. 


I'' 


THE    KWAKIUTL    INDIANS. 


415 


Fig.  37. 

MASK  HEPKESENTINO  o'A'MTALAI.  AS  1 IIK  THl'NDER 

IIIKI). 

I'lil.  Nil.  l-.',.',-.'.!.  I'.  S.  N.  M.     (Villertvil  by  F.  11.™. 


nifjlit  this  shall  be  in  your  village.  These  shall  be  yonr  magic  treasures: 
the  water  of  life,  the  death  briuger,  and  the  Hre  bringer  which  "ill 
destroy  your  enemies,  and  the  property  bringer.  Now  you  are  a  chief. 
You  will  be  a  thunder  dancer,  and  your  name  shall  be  KukunXpalisila, 
the  one  who  thunders  ironi  the  one  end  of  the  world  to  the  other,  and 
human  heads  will  be  on  yonr  cedar 
bark  rings  and  on  your  neck  ring, 
and  your  chief's  name  shall  be 
Ya'qaLEnlis  (property  on  body)." 
Then  the  man  disappeared.  Lfi'lili- 
Lax  went  home.  His  wife  tried  to 
give  him  food,  but  he  did  not  take 
it.  His  tribe  thought  that  he  had 
obtained  a  magic  treasure.  At 
night  hispeopleslept.  In  the  morn- 
ing they  came  into  his  house.  Then 
Lfi'liliLax  looked  at  his  house.  He 
saw  the  post  of  his  house,  and  then 
he  sang  his  secret  song.  He  was  glad  that  he  had  received  this  house, 
because  all  had  come  what  the  man  had  told  him.  This  is  the  secret 
song  of  Lfi'liliLax: 

My  naiiio  will  be :  property  (IrifUujf  toward  ine  on  account  of  my  property-bringer. 
Yuo,  yao,  yao,  ha,  yao,  ha,  yao. 

Tho  coppers  all  drift  to  mo  on  account  of  the  copperbrinjrer.  Ha,  ha,  ha,  ha,  ha, 
ha,  ha,  lia,  oh,  oli,  ho,  ho,  ho,  ho,  oii,  oli.' 

Then  Lfi'liliLax  told  his  tribe  to  invite  all 
the  tribes.  The  speakers  went  out  between 
the  legs  of  the  thunder  bird,which  formed  the 
door  of  the  house,  and  he  gave  a  winter  cere- 
monial. He  was  the  thunder  dancer.  Ho 
owned  the  red  cedar  bark  of  the  thund'.rr 
bird  and  his  name  was  Vfi'<iaLEnlis.  All 
the  tribes  who  were  invited  came,  and  he 
gave  away  sea  otter  blankets,  lynx  skins, 
bear  skins,  marten  skins,  mink  skins,  and  all 
kinds  of  skins.  Jiis  clan  were  the  CT*r''xsEm 
of  the  Qor''xsr>t'eiinx.  Then  GEde',  chief 
of  the  i>au'itsis,  engaged  himself  to  marry 
Lfi'liliLax's  daughter.  Her  name  was  A'o- 
maL;  he  agreed,and  very  soon  (lEde' married 
her.  He  gave  his  hou.se  and  his  name  to  his 
son-in-law,  and  (lEde'  invited  all  the  tribes 
when  he  got  the  house  and  name.  GEdf'"s 
clan  were  the  Si'sEnLae.  Then  Y«"'qug"alagMlis,  chief  of  the  (i'o'moyue, 
engaged  himself  to  marry  the  daughter  of  GEde'.  The  latter  consented, 
and  Ye'qug"alag"ili8  married  the  daughter  of  GEde',  who  gave  him  his 


Fi«.38. 

MASK  REI'HKSKNTINO   !)'A'MTAI,AL. 
l'»l.  No.  l-5i.'.'4,   i;.  S.  N.  M.     »'.i:le.l.'.l  by  1- 


'This  18  the  call  of  Ts'o'noqoa;  it  means  that  ho  in  lifting  his  heavy  property  from 
the  ground,  as  though  ridiculing  his  rival. 


^-! 


I  ! 


'  I 


i 


416 


REPORT   OP  NATIONAL   MUSEUM,  1895. 


■■'ii 
■f, 


!  ,5) 


I 


* 


Fig.  :i9. 

HEAD  UlNd   OK  O'A'MTALAI.. 
Cat.  N.I.  l--..Mi:t,  r.  S.  N.  M.     follei'le.l  liy  V.  Il.i:n. 


bouse  and  his  name.  His  clan  were  the  LAxsr'  of  the  Kur'xa.  Then 
Yr''<iug'alag"ili8  invited  all  the  tribe.s  to  a  feast  whicli  he  f^ave  with  what 
he  had  received  from  hisfather-in-law;  the  coppers,  canoes,  slaves, boxes, 
covers,  and  names.  Now  Yf''(]ng'alag'ili8  took  the  name  La'liliLax  and 
the  u.ame  for  the  winter  ceremonial  that  belongs  to  it.    That  is  the  end. 

The  following  legend  belongs  to  the 
subdivision  Me'Emaqaaf'  of  the  Naqo'- 
mg'ilisala  and  explains  the  post  shown 
in  fig.  30  (see  also  pp.332  and  376): 

Amanlivedinahonseat(lMgr''LEm. 
He  tried  to  find  the  sT'siuL  for  his  mag- 
ical treasure,  but  he  was  unsuccessful, 
lie  only  died.  Then  histribe  put  up  a 
false  grave  for  him.  But  he  had  found 
a  mngical  treasure  and  went  up  to 
heaven.  Blood  was  put  on  his  false 
grave,  and  a  sun  was  painted  on  it. 

After  four  days  it  began  to  thunder.    Lr'laxa  thundered.    He  came 

down  to  the  beach  early  in  the  morning  in  the  shape  of  the  thunder  bird. 

lie  took  off  his  mask,  and  they  recognized  Lo'laxa.    Then  he  showed  his 

magical  treasures;  the  thunderbird  mask,  the  two-face  mask,  and  the 

morning  mask.  He  was  ma'maqa.  He  threw  the  worm  against  his  ene- 
mies (see  p.  485).    He  was  ts'«i'kois' 

and  sf'Mis.'    He  had  the  frog,  and 

the   ma'maqa  who  carries  spear 

points.    He  was  cannibal  and  pa'- 

xala.    Hewas  t'f''nqoa.    The  thun 

der-bird  mask  belongs  to  the  no'n- 

LEm,  the  other  to  the  winter  cer 

emonial.    That  is  the  end.'^ 

The  clan  1^'a'm.S'amtElnL  of  the 

TsVwatEr'iiox   has  a  number  of 

carvings  and  ornaments,  the  use  of 

which  is  authorized  by  the  follow- 
ing tradition,  which  tells  of  the 

meeting  of  the  ancestor  of  the  (tlan 

with  the  deity: 
jc)'a'mtalaL  was  the  name  of  the 

chief  who  lived  on  one  side  of  the 

river  TsTi'watf'.     X-i'nt'alaiiawas 

the  name  of  his  wife.    B'a'Lalag-i- 

lak"  was  1  is  son.     Nau'alagumqa 

and  TsV''stalis  were  his  daughters. 

-rj'a'mtalar.  was  making  a  salmon  trap.    A  man  came  and  looked  at 

him  and  his  hammer  fell  into  the  water.    But  xya'mtalaL  just  said 

"hoi'p,"  and  the  havnmer  iloated.    It  was  (JiTniijilak"  who  was  watching 


Fij;.  40. 

NECK   HlNd  OF  o'A'MTALAI.. 
Cat.  No.  n;,,',ii,'.,  U.  H.  N.  M.     CullecU'il  liy  K.  It"ns. 


'These  will  bo  «leBcril»ed  later.     See  page  493, 


^Soe  Appendix,  page  085. 


'Bk. 


THE    KWAKIUTL    INDIANS. 


417 


hint  siiul  who  made  the  haminer  fall  into  the  water.  Twice  the  liainmer 
fell  into  the  water,  but  when  he  said  "  hoi'p,"  it  lioated.  Then(|?ri'niqilak" 
spoke  to  i)'a'nita]aL:   '-Who  are  you?"    "I  am  i)VnjtalaL.''     Then 


'O, 


N»)WJ 


ali 


hiHl 


f)85. 


friend. 

"Who  are  you,  friend?"  .and  Qii'niqilak"  replied,  "1  am  QiTnicjilak", 
friend."  Naa'alaffunKja  knew  Qri'ni(]ilak"'s  thoufjhts.  She  went  to 
her  house  and  closed  all  the  chinks  and  holes.  She  knew  that  (^)ri'ni- 
qilak"  was  going  to  make  a  tlood.  Siie  and  her  sister  finished  closing 
the  chinks  and  holes  of  the  house.  Qa'niqilak"  spoke :  ''  Is  it  true  that 
you  are  a  shaman,  friend  ? '"  It  is  said  that  i)'a'mtalaL's  lace  was  almost 
covered  by  his  head  ring  of  red  cedar  bark,  "(live  me  some  of  your 
cedar  bark,  r)'a'nitalaL,''  .said  Qa'niqilak".  Then  x)'a'mtalai.  tore  a 
piece  of  bark  from  his  ring  and  gave  it  to  (^ri'ni(|ilak".  Now  (^a'niiiilak" 
made  the  tide  rise,  but  i)'a'mtalaL  merely  said  "hoi'p,"  and  the  water 
ceased  rising.  Then  (^a'ni<|ilak"said:  "Truly  you  can  work  miracles." 
Now  i)'a'mtalaL  sent  his  children  home.  They  left  their  father.  As 
soon  as  they  arrived  in  tiieir  house,  our  Lord  Qa'niqilak"  made  a  Hood. 
Then  i/a'mtalaL  died.  Then  BTi'Lalag-ilak"  took  the  place  of  his  father. 
Wlieu  tlie  tide  had  gone  down,  he  saw  an  oulachon  in  the  river.  He  did 
not  know  what  kind  of  lish  it  was.  Then  he  went  home  with  his  sis- 
ters, lie  asked  his  mother:  "What  is  swimming  in  the  river  here?  It 
looks  like  worms."  She  replied:  "Those  are  oulachons.  They  are  fat. 
Make  a  trap  at  the  point  on  the  beach  where  the  dnft  logs  are  and  make 
a  string  of  grass  and  try  to  tish." 

Then  he  went  back  to  the  river  and  saw  a  canoe  coming.  It  stoiq)ed  on 
the  beach  in  the  same  i)lace  where  B'a'Lalag'ilak"  was?  sitting.  We'qae 
was  in  the  canoe.  He  spoke:  "What  are  you  dciiig  at  my  river?" 
B'A'Lalag'ilak"  replied:  "Is  that  your  river?  Then  tell  me  what  kindsof 
fish  go  up  the  river  ? "'  We'<jae  said :  "These  ?.,re  i he  kinds  of  lish  that 
go  up  my  river:  Steel  head  salmon,  spring  salmon,  silver  salmon,  dog 
salmon,  humpback  salmon,  fronts,  that  is  aV(."  Then  B'a'i.alag'ilak" 
replied:  "  Is  that  all  tiiat  goes  up  the  rivei  /"  VVc'qar'  said:  "That  is 
all."  But  B'ri'Lalag-ilak"  added :  "Oulachon  go  up  my  river."  "Oh,  I  for- 
got that.  Let  us  go  ashore.  I  want  to  take  that  boy  into  my  canoe,"  said 
We'tjae.  B'a'Lalag'ilak"  asked  his  sisters  to  stay  where  they  were,  lie 
was  taken  and  tied  in  We'qae's  canoe.  lie  made  him  a  slave.  Now  they 
went  down  the  inlet  and  came  to  Dox'nalits'enar'.  Then  B'a'Lalag'ilak" 
moved  in  the  canoe  and  tiew  away.  In  vain  they  tried  to  catch  him 
with  their  ])a(ldles.  He  flew  home.  We'qae  traveled  on  and  came  to 
Qa'(ietEn.  There  he  saw  the  thunder  bird  sitting  on  a  rock.  He  landed 
under  the  mountain  where  the  tliunder  bii'l  was  sitting,  but  he  did  not 
go  out  of  his  canoe.  Then  the  thuriuer  bird  sent  the  wind  maker  to 
hear  what  t'ley  said.  He  went  down  and  heard  Wr-'qar  saying:  "I 
thought  he  always  made  it  hail."  Then  the  wind  maker  went  back  to 
tell  the  thunder  bird  what  he  had  heard.  Now  the  thunder  bird  arose 
and  went  into  his  house.  He  put  on  his  eagle  dress  and  (!ame  out  again. 
NAT  MUS  95 27 


U' 


r 


;•  :i 


'I  I 


418 


REPORT   OF   NATIONAL   MUSEUM,  1896. 


Vt 


1^ 


liijLJ^lit  away  tliiTc  wan  thuiuler  and  1i^lit]iiii{r  and  a  hail  storm  and  a 
galo  was  blowiiiff  in  Ts'a'watr'.  TiuMi  Wf''<iaf'  was  blown  n]»  tlie  inlet. 
In  tills  manner  tin;  LO'lcwiltoq  obtained  the  onlachon. 

Fignres  37  and  38  show  j)'a'mtalaL,  who  came  down  in  the  shape  of  a 
thunder  bird  from  heaven,  took  off  his  )>ird  mask,  and  became  a  num. 
Figures  31>  and  40  show  hia  cedar-bark  ornaments. 

Vll.  The  Oroanization  of  the  Tribe  durino  the  Season  of 

THE  Winter  Ceremonial. 

In. the  preceding  chapter  I  have  ilescribed  a  number  of  spirits  which 
api)ear  to  the  Indians  and  are  8upi)oaed  to  bestow  supernatural  powers 
upon  them.  From  the  legends  which  I  have  told,  it  appears  that  these 
spiriti*  appeared  tirst  to  the  anitestors  of  the  clan,  and  1  have  stated 
that  the  same  spirits  continue  to  appear  to  the  descendants  of  these 
inythiral  ancestoi's.  The  number  of  spirits  is  limited,  and  the  same  one 
appeared  to  ancestors  of  various  clans  of  different  tribes.  Hut  in  these 
cases  he  gave  each  of  his  proteg«''S  his  powers  in  a  slightly  different 
form.  In  fact  each  name  of  the  nobility  (as  described  on  p.  338)  has  a 
separate  tradition  of  the  acquisition  of  supernatural  powers,  and  these 
have  descended  upon  the  bearers  of  the  name.  As  indicated  in  some  of 
thetraditions,  the  spirits  give  newnanies  to  the  men  to  whom  they  appear, 
but  these  names  are  in  use  only  during  the  time  when  the  spirits  dwell 
among  the  Indians — that  is,  in  winter.  Therefore,  from  the  moment 
when  the  spirits  are  supposed  to  be  present,  all  the  summer  names  are 
dropped,  and  the  members  of  the  nobility  take  their  winter  names. 

It  is  clear  that  with  the  change  of  name  the  whole  social  structure, 
which  is  based  on  the  names,  must  break  down.  Instead  of  being 
^^rouped  in  clans,  the  Indians  are  now  grouped  according  to  the  spirits 
/which  have  initiated  them.  All  those  who  are  protected  by  Baxbaku- 
alanuXsi'wae  form  one  group;  those  who  stand  under  Winri'lag-ilis 
form  another  group,  etc.,  and  iji  these  groups  divisions  are  made 
according  to  the  ceremonies  or  dances  bestowed  upon  the  person. 

Thus,  at  the  time  of  the  beginning  of  the  winter  ceremonial  the 
social_system  is_coni])letel^^changed.  The  period  when  the  clan  sys- 
tem is  in  force  is  called  bA^xusT^vhich  term  also  designates  those 
who  have  not  been  initiated  by  any  spirit,  and  might  be  translated 
"profane."  The  period  of  the  winter  ceremonial  is  called  ts'e'ts'ar-qa, 
the  secrets,  which  term  designates  also  the  ceremonial  itself.  It  is 
also  called  ts'c'cia  (singular  of  ts'e'ts'aeqa);  aik''t''gala  (making  the 
heart  good);  and  g'a'xaxaak"'  (brought  down  from  above).  The  In 
dians  express  this  alternating  of  seasons  by  saying  that  in  summer 
the  ba'xus  is  on  top,  the  ts'e'ts'aeqa  below,  and  vice  versa  in  winter. 

During  this  period  the  place  of  the  clans  is  taken  by  a  number  of 
societies,  namely,  the  groups  of  all  those  individuals  upon  whom  the 
same  or  almost  the  sftme  power  or  secret  has  been  bestowed  by  one  of 
the  spi  its.  Thus  the  hfi'mats'a,  nfi'LmaL,  betir  dancers,  etc.,  form  each 
one  society,  which  consists  of  a  limited  number  of  names,  because  the 


:^t    4: 


THE    KWAKIUTL    INDIANS, 


419 


It  is 
ij;-  tbe 
le  In 
mmer 
ter. 
ber  of 
in  tbe 
)ue  of 

each 
se  the 


members  of  the  society  derive  each  tbeir  membership  from  the  initia- 
tion of  one  of  the  ancestors  of  tlie  nobility.  Tliese  ancestors  have 
each  only  one  representative  at  a  time.  But  many  of  them  are  {,'roupe(l 
together,  as  will  be  presently  described. 

It  follows  from  these  facts  that  a  new  member  of  a  society  can  be 
admitted  only  when  another  one  is  dropped,  whose  place  he  then  takes. 
The  custom  is  analogous  to  the  transfer  of  a  position  in  the  nobility  to 
a  youth ;  the  old  meniber  transfers  his  rights  to  a  young  man  and  drops 
out  of  the  ranks  of  the  society. 

The  dancers  (or  societies)  are  arranged  in  two  principal  groui)s,  whose 
mimes  among  the  Ivwakiutl  proper  are  the  seals  (mcVmqoat)  and  the 
qur-'qutsa.  The  former  embrace  a  numi)er  of  dancers  and  societies 
of  dancers — the  ha'matsa,  ha'mshamtsEs,  k-inqahiLala,  no'ntsistahiL, 
qoe'qoasElaL,  q'o'minoqa,  na'ne,  nfi'LmaL.  They  are  the  highest  in 
rank.  All  the  others  are  que'qutsa.  These  are  subdivided  in  smaller 
groups  according  to  age  and  sex,  as  follows: 


Fcniali's. 
8.  KOki'xalak",  girls. 
St.  (^a(|!i<|.ir>'  (liens),  yotinj?  woiiion. 
10.  MO'smoB  (cows),  old  w  omeu. 


Males. 

1.  NaanE'X.sr»k",  boys. 

2.  Maa'mx't'uox  (killer  whales),  young 

niou. 

3.  D'o'tl'opa  (rock  rods),  young  men, 

about  twenty-five  years  old. 

4.  r.'r-'i/t'xEn  (sea  lions),  older  men. 

5.  Qor''(iolm  (whales),  cliicfs. 

6.  Qo'fiostiimo  (Koskinios),  old  men. 

7.  Ht'iuKlk  (eaters),  head  chiefs. 

The  number  of  these  societie?  has  undergone  frequent  changes,  but 
the  Maa'mx'cnox,  D'o'd'opa,  L'e'L'f»xEn,  and  (^)oc'qoim  have  always 
remained.  The  i)resent  societies  of  the  women  are  quite  new,  as  is 
shown  by  their  names — hens  and  cows.  The  former  were  called  until 
about  twenty  years  ago  wa'xwaxoli. 

The  La'hasi(ioala  are  divided  in  the  following  way:    The  group  cor 
responding  to  the  seal  group  is  called  q'a'fj'anas  (a  small  black  shell- 
fish).   They  embrace  the  ha'mats'a,  ma'maq'a,  t'd'x'uit  (o'lala),  hai'a- 
lik'ilaL,  ts'r''koisc,  sc'lics,  ts'e'koa'ta',  yiya'Lalai.. 

The  societies  corresponding  to  the  (lue'qutsa  divisions  are  the 
following : 

Males. 

1.  x'i'x'itpa  (pnftins),  little  boys. 

2.  Laa'lkT)  (mallard  ducks),  boys. 

3.  K''ik-'int"'i.a  (sea  anemones),  sick  and 

lame  people. 

4.  G-a'g'imrihi    (halibut    hooks),  young 

cllW'fs. 

6.  Ne'ntsac  (red  cod),  third-class  chiefs. 

6.  I'o'L'axan  (sea  lions),  men  about  30 

years  old. 

7.  Mo'cmguauiVlt"' (anchor linesof tribes), 

old  chiefs. 


Females. 

8.  Ifii'iaxaciKmar  (eating  first),  girls. 

9.  Ts'r'ts'iir'xsfui    (a    species   of  birds), 

women. 
10.  liri'baLt'  (albatrosses),  old  women. 


,  '     ;   i 


•w 


f 


I! 


420 


REPORT    OK    NATIONAL   MUSEUM,  1895. 


The  Nfi  «['oaqt«*>(i  aio  divided  as  follows:  The  fjnmp  ccrresponding  to 
tliB  seals  arc  culled  \vii'n'a\vuii.\-is,  the  troublesome  ones.  They  em- 
brace liiUiiitts^i,  bear,  and  ma^iiuui'a.  1  have  uut  a  complete  list  of  the 
subdivisicms  of  the  «iue'qntsa. 

L'o'i/Epina  (cormorants)  are  the  chiefs,  esKlaliLtsawe  ([oayi'm  (the 
whales  for  whom  one  waits),  are  the  yoniiffmen,  ts'c'ts'egMuaiia  (fiulls), 
the  elder  boys. 

The  tfronp  corresponding  to  the  seal  group  is  called  among  the 
Koskimo  ts'K'(i(dag*ilis,  and  embraces  wolves  and  ha'mats'a.  The  (chiefs 
among  this  tribe  are  called  t'o't'opa  (rock-cods),  and  the  higher  (chiefs 
niVne  (bears).    The  middle-aged  men  are  called  gur^'guso  (pigs). 

The  (|U«''(iutsa  groui)s  of  all  these  tribes  embrace  those  individuals 
who,  for  the  time  being,  are  not  possessed  by  the  sjarits.  A  mend)er 
of  the  <iue'(|utsa  may  at  any  time  be  initiated  by  a  new  spirit  and  then 
he  or  she  leaves  their  ranks.  Or  he  may  become  possessed  of  his 
spirit  and  show  his  dance  or  ceremony.  Then  he  is  for  the  time  being 
not  considered  as  one  of  the  que'qutsa,  but  simply  as  one  of  these 
dancers.  Therefore  the  (pif''(|utsa  correspond  very  nearly  to  the  grou^) 
of  peojde  who  have  resigned  their  places  in  favor  of  younger  ones,  as 
these  also  may  reenter  the  ranks  of  the  nobility  by  marrying  and  thus 
obtaining  a  new  name. 

The  seal  society  are  subdivided  intwogroups:  Thela'xsa  (goneintothe 
house), thosewhohave  gone  through  the  houseof  BaxbakufdanuXsi'wae 
and  learned  all  his  secrets,  and  the  wi'xsa  (not  gone  into  the  house), 
those  v/ho  have  only  ^-leaned  against  its  walls."  All  the  dancers  who 
are  instiucted  by  BaxbakualanuXsi'wae,  the  ha'mats'a,  ha'mshamtsEs, 
BaxbakurdanuXsI'wae's  grizzly  bear,  k'i'nqahiLala  and  q'o'minoqa 
belong  to  the  la'xsa;  the  others  are  wi'xsA. 

Each  dance  (le'da)  has  two  names  belonging  to  it — the  dance  name 
(le'laenexLii'ya)  and  the  que'(iutsa  name  (que'tsExLii'ya)  which  latter 
the  individual  assumes  when  giving  up  his  dance  in  favor  of  a  younger 
mail,  or  which  he  has  when  not  performing  his  dance  or  ceremony. 

The  two  groups,  the  seals  and  the  que'qutsa,  and  the  corresponding 
ones  among  the  other  tribes,  are  hostile  to  one  another.  The  seals 
when  excited  attack  and  torment  the  quf''qutsa;  the  latter,  on  the  other 
hand,  tease  and  toiment  the  members  of  the  seal  society.  While  most 
of  the  dancers  join  during  the  greater  part  of  the  ts'e'ts'aeqa  season 
the  que'(iutsa  and  perform  their  dances  only  at  certain  occasions,  the 
members  of  the  seal  society,  particularly  the  highest  ones,  the  ha'mats'a, 
must  stay  with  their  society,  and  even  when  they  intend  to  give  up 
their  dance  the  que'qutsa  try  to  prevent  them  by  all  possible  means. 

It  will  be  noticed  that  most  of  the  subdivisions  of  the  que'qutsa 
have  animal  names.  For  this  the  Indians  give  the  explanation  that 
the  ceremonial  was  instituted  at  the  time  when  men  had  still  the  form 
of  animals;  before  the  transformer  had  put  everything  into  its  pres- 
ent shape.    The  present  ceremonial  is  a  repetition  of  the  ceremonial 


THK   KWAKIU'IL   INDIANS. 


421 


lierforiiuMl  by  tho  man  animals  (iiu'xnr'inls)  or,  as  wo  inny  »ay,  a  drania- 
ti/ation  of  tlio  myth.  Therefore  the  people  wlio  <lo  not  represent  wpiritM, 
represent  these  animals. 

As  mi;,'ht  be  snpposed  from  the  laws  jjovernin^  the  eliin  system,  the 
"(lance''  is  jtrlnc^ipally  ae«inire(l  thr(nif;;h  marria},^'.  To;iellier  witli 
the  lionse,  the  earvinjj^s,  and  names  of  the  father-in-law,  the  younj;  man 
obtains  his  dauce  name  and  <iiu''qutsa  mime,  but  not  for  his  own  use. 
They  are  given  to  his  sm-cessor  (Lawn'hiann"'),  who  is  initiated  in  the 
prescribed  way  and  tluMi  performs  the  ceremony.  T.nt  the  son  in  law 
of  the  former  owner  controls  the  danee.  It  can  be  shown  only  with 
his  consent,  an<l,  when  another  nnin  marries  his  danghtei',  ini  may  take 
it  away  from  his  successor  and  give  it  to  this  person,  who  then  owns 
and  controls  it. 

By  means  of  nmrriageswith  the  Awi'k'V'Uox  and  IIr''iltsu(|  the  inim 
ber  of  danc».s  of  the  Kwakiutl  has  been  nniterially  increaae<l. 

1  can  now  describe  the  nuiniier  in  which  these  i)rivileges  which  are 
obtained  by  jnarriage  are  transferred  by  a  luau  to  his  son-in-law.  1 
stated  }»reviously  (p. 
359)  that  according 
to  the  number  of 
children  of  the  coujde 
the  purchase  money 
which  was  given  by 
the  young  nuin  to  his 
father-in-law  at  the 
time  of  marriage  is 
returned  with  from 
100  to  300  i)ercentof 
interest.  As  the  time  api)roaches  when  this  money  must  be  returned,  the 
father-in-law  calls  in  all  his  outstanding  debts  and  gathers  all  his  prop- 
erty, until  he  has  a  large  stock  of  food,  blankets,  boxes,  dishes,  spoons, 
kettles,  bracelets,  coppers,  and  the  ceremonial  box  lids  (g-i'sExstala  or 
ko(ir'tayri'no).  These  are  old  lids  of  boxes,  some  evidently  of  very  great 
age.  Their  shape  is  the  same  as  that  of  the  lids  w  hich  are  still  in  use,  but 
the  front  part  is  much  higher  and  painted  with  designs  representing  faces 
and  set  with  sea-otter  teeth  (fig.  41).  The  bracelets  are  tied  to  sticks,  ten 
to  each  stick ;  besides  the  large  coi)pers,  small  ones,  about  an  inch  or  two 
in  length,  are  used.  Four  of  these  are  tied  together  and  to  the  end  of  a 
stick.  When  the  father-in-law  has  collected  the  necessary  anumnt  of 
property,  he  is  ready  for  the  ceremony  of  the  return  of  the  purchase  money 
(qautc'x-a).  This  may  be  done  either  in  the  ba'xus  season  or  during  the 
ts'c'ts'aeqa.  The  ceremonies  at  both  seasons  r  e  much  alike.  1  will 
describe  here  the  former,  as  the  latter  form  a  part  of  the  winter  cere- 
monial.   The  father-in-law  calls  his  clan  together.'     They  all  come,  and 


Fij;.41. 
o-I'skxstAla,  ckkemoniai,  box  md. 

IV  A,  N...  ll'.'H,  lii.j-iil  Ktliii.vr'il.lii.al  Miimumi,  ll.rlin. 


|C 


'  Saying  to  his  messengers,  Ilnga  Le'lala  XKns  nK'nif-'mntn. 

Cio  call        uur  dun. 


'  s        i 

! 

>' 


422 


REPORT   OF    NATIONAL    MTTgElIM,  1895. 


^ 


i 

i'  I 


at  tills  meeting  he  iiifonns  the  jjcople  wliiit  ainoiiiit  of  itroperty  ho  is 
going  to  give  to  his  son-in-hiw,  and  what  munes  the  hitter  is  to  receive 
from  him;  also  if  he  is  going  to  receive  his  house,  his  carvings,  and 
his  (lance.  The  clan  ort'er  the  fatheriu-law  their  help  if  he  should 
not  have  enough  property.  On  the  following  morning  the  father-in-law 
and  the  son-in-law  each  call  their  clan.  The  young  man  assembles  his 
people  in  his  house  and  tells  them  what  he  expects  his  father-in-law  to 
give  him,  and  requests  the  people  to  dress  as  nicely  as  they  can."  They 
put  on  their  button  blankets  and  down  and  paint  their  faces.  They 
remain  in  front  of  their  house  while  the  father-in-la»v  s  people  take 
the  ceremonial  box  lids  and  place  them  on  the  beach  in  the  form  of 
a  square,  the  sides  of  which  are  about  100  feet  long.  This  is  called 
the  canoe  (ma'wa),  and  all  the  property  that  is  to  be  given  to  the  son- 
in-law  is  ])la<!ed  in  this  inclosure.  From  one  or  two  corners  of  this 
"canoe"  cedar  bark  ropes  are  stretched  to  the  front  corners  of  the 
young  nnin's  honse.  All  the  spoons  and  dishes  which  the  father-in-law 
is  going  to  give  away  are  tied  to  them.  Thej'^  are  called  the  anchor 
line  of  the  canoo.  The  father-in-law  calls  his  clan  inside  the  square.* 
They  all  carry  staffs.  One  of  them  si.igs  out  "hfi,  hfi,  lifi!"  and  all 
respond,  avu  !  This  is  repeated  four  times.  The  clan  of  the  sonin-law, 
who  are  on  the  summer  seat  in  front  of  the  lumse,  repeat  the  cries. 
After  this  each  party  sing  ten  songs  in  turn.  Then  the  wife  of  the  son- 
in-law  steps  out  of  the  canoe  dressed  in  her  best.  She  wears  a  blanket 
set  with  abalone  shells.  A  large  abalone  shtil  is  fastened  to  her  nose  by 
strings  which  pass  over  her  ears,  as  the  shell  is  too  heavy  to  bo  worn 
suspended  from  the  septum.  For  the  same  reason  her  earring.';  are  worn 
suspended  from  the  hair.  She  performs  a  dance,  after  vhich  her  orna 
nients  are  given  to  her  husband. 

The  mother-in-law  is  also  in  the  *' canoe."  It  is  customary  that  dur- 
ing the  time  i)rcceding  this  i'estival  iteople  of  her  own  and  other  tribes 
send  her  small  presents  of  food  or  help  her  carry  water.  In  return, 
she  gives  those  who  have  been  kind  to  her  bracelets  from  out  of  the 
"  canoe," 

Now  the  speaker  of  the  fatheriu-law  calls  the  son-in-law,  saying: 
"(5ome,  take  care  of  yourself,  else  you  will  have  bad  luck."  '  He  calls 
four  men  of  his  own  clan  and  says  to  them :  "Come !  take  hold  of  our 
property  that  we  have  in  our  canoe." ^  Then  turning  again  to  the  son- 
iji-law,  he  contiiuies:  "  I  iiuule  pm  anchor  line  of  8i)oons.''    I  i)ay  you 


'WiVx'amlis     qoaiiix    (jTi'laXdaoxi/)!,;  t'K'nxfixtlanxLKS. 

Never  iiiinil  you     drosH      to  the  ligliCHt  pitch  ;  Htrido  on  this  tips  of  your  toes. 

•  C^C'iaxdarix  lag-a    hau'gtixba. 
C'omo  K»      into  tlio  canoo. 

'Wr'jr-a,  ya'i/oHLax,  niofjo'inpl    Ya'i.jl'no    a'r.ap   a'mr-'i.a. 
("omc,  tako  care,     Non-in-liiw!       Take  care  else  ,Mm  bad  lncl<. 

<Qe'laj:(hiAx,  la'g'a  (jaiis  (Iri'daxHilax-'itniins   su'xiaiK  ini'.m'walr  qatis. 
Come!  ^ci         our    wcUiaiidlc  ii:ao,v  things     of  our        our  loaded  canoe. 

''  La'mK.ii  mo'kiianala  xOx  k-a'tsiouaii. 
1  anchor  liuu    ih>   c    apoouH, 


THK    KWAKIUTL    INDIANS, 


423 


capital  aud  interest  witli  these  button  blankets.    This  is  grease,  my 
son-iu  law!    This  is  food  for  your  least.    Your  name  will  bo  (Ma'na 
kula).    When  we  turn  to  the  ts'e'tsaeqa  your  name  will  be  (llr-'iLtsa- 
qolis)."' 

When  emimeratiug  the  blankets,  grease,  and  lood,  the  si)eaker 
does  not  point  at  them,  but  takes  up  sticks  which  represent  these 
presents*. 

Then  the  speaker  takes  up  a  box  in  wliich  the  badges  and  whistles 
of  the  winter  daiue  nvv  tied  up.  Tlie  I)ox  nuist  be  hidden  under 
the  blanket,  because  it  is  ll)ii'xus  se<ison  and  nobody  nuist  see  it. 
He  says:  "Conns  son-in-law,  and  take  my  box."-  The  young  man 
takes  it  and  hides  it  at  once  under  his  blanket,  saying:  "■  1  shall 
hide  this.  Thank  you." '  He  carries  it  to  his  house  at  once.  Then 
the  father-in-law's  speaker  takes  tip  the  copper.  If  the  father-in  law 
has,  at  the  time  when  he  married,  given  as  many  as  four  coi)i)ers,  he 
will  sing  out: 


Ha,     liii,      liii,   lia,   Iiu,         liu,  lu'i, 


1   . 


Icalls 
our 
son- 
you 


The  speaker  holds  up  the  copper  and  says:  "iSoninlaw!  Now  I 
give  you  the  mast  of  my  canoe  (tlu^  copper).  Its  name  is  (Ma'mo- 
kulelag'a).'  The  son-in-law  carries  it  to  his  house,  and  when  he  comes 
back,  the  speaker  says:  "And  now  I  give  you  boxes  from  out  of  my 
canoe."  ^ 

After  all  the  presents  have  been  giveij,  the  son-in-law  and  a  few  of 
his  friends  go  to  his  house.  The  rest  of  his  friends  go  up  behind  the 
houses  and  walk  secretly  up  to  the  end  of  the  village.  When  they 
have  assembled  there,  they  suddenly  rush  down  to  the  ''canoe"  and 
with  an  ax  split  one  of  the  box  <overs  torming  a  corui'r  of  the  runoe. 
While  they  are  doing  so  the  men  who  went  into  the  house  are  beating 
time  and  the  members  of  the  secret  societies  utter  their  cries,  although 
it  is  bn'xus  season.  This  is  called  ''sinking  the  canoe"  (tsO'kunsa). 
The  man  who  split  the  box  cover  says:  *'Now  our  loaded  canoe  is 


'I.ii'iuKn  wui.ri/'k'iliv    Lxt^'x  da  k'i'i  kurxtfilii.       Kt'oi.tOi.ai     nK.giiiiipai'  r 
I  pay  witli  intereHt    tliesii    tlio  Imlton  bliiiiket.s.  Also  out  ol  laiim'    Mdiiiiiljnv 

bainaye<|ai'    <\a     rs      i,c  luxi.iios    iu;^u'ini>r'.      i,r'oi|iinii  ai'is    nKgii'mpi' 
t'lMul  t'l)!'    you    v"" '"\it'!  Iluiji  souinlaw.     Voiir  vianiu  «  ill  lie  .-tou-iu-law 

MA'iiakula       r.or..  Lrx-ils    i.i;ns  ua'ia,  lu'ains  Ilc'ii.tKai](MiH. 

Mii'iiakulu     you  will  lie.     Wlii'ii  turns   our     tiny      yuu  arc   Mi'JLthiuiolirt. 
(to  s'ctsa'fqa) 

'^Qo'la,  ax'ai'tax  g-iii  g-tltasti'k*. 
Corny,        tak«         uiy  box  here. 

'A  I'.in  i.Eti  ii'la'L'it        i.a(iak'.  Qr-'lnk'.ifila. 

Only      I         liiilc       this  reel  leilarliark.  'I'lianks. 

<La'iiieu  i.ake'ya'lax<'(|ai ,  ni'.gmiipai'  gat  Maiiiokiilrlag-ai'. 
I  now  tiiasi  of  cauoc  son  inlaw      this        Maiuuliulila^u. 

'^'Laaiii    lai.tii.ai'  iii'.gmtinai'  (latwKiinciai', 
Tlu-n  I   j;ivf  out  ol'    sou-in-law  buxus. 

CUIlUt) 


,  r'iU'(|ar, 

trrcasc, 

la  aiiis 
i'ou  are 


1 


424 


REPORT    OP   NATIONAL   MUSEUM,  1895. 


If 


>f 


!  'i! 


broken;"'  and  the  son-iu  law  replies:  *'Let  us  be  glad."^ 
sings  the  following  song  of  joy: 


Then  he 


I  will  go  and  tear  to  ]»ieces  Mount  Stevens,  I  will  nse  it  for  stones  for  my  fire, 

I  will  go  and  Itreak  Mount  Qa'tsta'is,  I  will  use  it  for  stoue.s  for  my  lire; 

Wealth  is  rolling  down  to  him  from  the  great  chiefs, 

Wealth  is  rolling  down  to  him  from  all  sides;  all  the  chiefs  go  to  him  for  i»roteetion. 

The  breaking  of  the  canoe  indicates  that  all  the  property  given  to 
the  young  man  will  be  at  once  disti'ibuted  among  the  tribe.  This  is 
done  on  the  subsefpient  day. 

There  is  still  another  way  by  which  a  dance  may  be  obtained — the 
same  as  the  crest  and  ba'xus  (clan)  names — namely,  by  killing  its 
owner.  It  is  said  that  many  dances  were  introduced  anumg  the 
Kwakiutl  and  related  tribes  in  this  manner.  I  will  give  a  few  exam- 
l)les  of  this  custom,  to  which  I  briefly  alluded  at  a  former  place,  but 
which  I  could  not  treat  fully  there,  because  the  custom  is  so  intimately 
connected  with  the  winter  ceremonials.  The  first  instance  about  which 
1  learned  is  the  following: 

Formerly  the  .Mri'tilpe  had  no  hfi'niats'a,  but  only  ha'mshamtsES, 
and  the  other  tribes  would  not  allow  them  to  obtain  one  through  mar- 
riage. At  one  time  a  canoe  of  northern  tribes  passed  near  the  village 
of  the  Ma'tilpc.  Two  young  men  observed  it,  and  they  saw  that  there 
were  four  men  and  two  women  in  the  canoe,  one  of  whom  wore  the 
badges  of  the  ha'nuits'a.  Then  the  two  Ma'tilpc  youths  determined  to 
kill  the  ha'mats'a  in  order  to  obtain  his  dance.  They  paddled  up  to  the 
strangers,  who  asked  the  two  young  men  to  direct  them  to  a  camping 
place.  They  did  so.  Then  they  hid  their  guns  in  the  bushes  near 
by,  and  told  the  strangers  that  they  were  on  their  way  to  look  after 
their  traps.  Tiiey  asked  for  the  loan  of  the  strangers'  guns.  When  they 
had  received  them,  they  went  to  the  place  where  they  had  hidden  their 
own  weapons,  htaded  them  and  shot  the  four  men  and  the  two  women. 
One  of  the  youths  took  the  cedar  bark  ornaments  of  the  ha'mats'a. 
lie  found  his  whistles  in  a  bag.  At  once  he  began  to  utter  the 
ha'mats'a's  cry  "hap,  hap,"  for  now  he  had  the  right  to  use  the  dance 
owned  by  the  man  wlumi  he  had  killed.  He  also  took  two  coppers 
which  he  fouiul  in  the  canoe.  This  method  of  obtaining  a  dance  and 
other  objects  is  called  kiu"''xanKm,  obtained  by  killing. 

It  is  the  same  when  a  novice  who  is  being  initiated  is  found  in  the 
woods — the  [terson  who  linds  him  may  kill  him.  The  murderer  then 
obtains  his  dance,  and  the  relatives  of  the  novice  are  not  allow«!d  to 
take  revenge. 


'  Laanix    laxsaLO  gins  mo'iianir-'xtik*. 
This  Iw    broken  im     our      loaded  cuuue  liece. 
the  \vat4'r 

*  Wf-'ga  x-ins  nin  Ix'ita. 
Let  It!)       be  glud. 


■'.A, 


iiUoiastaiaTagwtHwiiiwapi 


THE    KWAKIIITL    INDIANS. 


425 


The  following  very  characteristic  descriptions  were  given  to  Mr. 
George  Hunt  in  the  summer  of  1895.     He  tells  them  as  follows: 

I  was  walking  on  the  street  of  the  Nimkish  village  wlien  I  saw 
Hr''x'hak*En,  who  was  sitting  on  liis  sunnner  seat.  He  called  me  an«l 
said:  "(),  mydear!  Your  days,  young  men,  are  good.  But  our  past 
ways  were  evil  when  we  were  all  at  war  against  each  other.  1  mean 
you  have  no  trouhle  nowadays.  I  was  three  times  pursued  by  north- 
ern Indians  at  the  time  when  we  were  still  naked."  Then  I  asked 
Ue'x'hak'En,  "Where  did  this  happen T'  And  he  said.  "At  Gfi'wide. 
We  were  m  two  canoes  harpooning  porpoises.  I  was  in  the  one,  my 
friend,  XEmoXtsaXqo'lag'ilis,  was  in  the  other  one.  I  had  killed  two 
porpoises.  AVheu  it  got  day,  I  saw  four  canoes,  and  1  told  my  friend. 
He  said  to  me:  'I  will  go  to  the  island  (la'widr'';  and  I  said,  'I  will 
go  to  O'gwamalis.  Take  good  care  of  yourself,  (iood  bye.'  Then  I 
paddled  away.  My  canoe  was  tlying  like  a  bird.  Two  of  the  canoes 
pursued  me,  but  they  could  not  overtake  me.  Then  T  hM>ked  back  and 
1  saw  that  they  could  not  catch  up  with  my  tiiend,  who  had  nearly 
arrived  at  Ga'wide.  Thenl  watched  them  and  I  saw  how  the  warriors 
were  looking  for  my  friend.  It  grew  night  and  1  felt  badly,  fori  saw 
that  the  warriors  had  a  tire  ou  the  beach.  1  asked  my  steersman: 
'What  do  you  think?  Shall  we  look  after  my  friend  and  see  if  they 
luive  enslaved  him  ?'  He  agreed,  and  wv  [)addled  to  the  island.  \\'hen 
we  arrived  theie,  I  took  my  gnn  and  went  ashore.  1  went  t;)  where  the 
fire  was  burning  on  the  beach  and  saw  that  the  warriors  had  unloaded 
their  canoes.  I  said  to  my  companion:  'Take  caie.  my  dear,  I  am 
going  to  siioot  them."  We  hauled  up  our  canoe  and  hid.  As  soon  as 
we  reached  there,  we  sat  down  close  to  them.  They  were  eating. 
There  were  live  men  in  line  from  my  seat  and  my  fricuid  said  (hat  there 
were  three  in  line  front  his  seat.  We  i)ut  thirty  balls  of  buckshot 
each  in  our  guns  and  lired  both  at  the  same  time.  I  had  killed  three 
and  wounded  the  two  others.  ]My  friend  had  killed  two  and  wounded 
the  third  nnin.  And  I  saw  two  more;  men  running  away.  Then  we 
ran  to  the  wounded  ones  and  killed  them.  One  man  and  foui'  women 
we  took  alive  and  made  them  our  slaves.  We  took  the  property  of  the 
northern  people.  1  looked  into  a  large  box,  and  when  I  opened  it  \  saw 
nnich  red  (tedar  bark  and  abaloiie  sliells  which  were  attached  to  it,  ami 
whistles  of  a  hii'nmts'a.  I  asked  one  of  the  women:  '  What  is  that  in 
this  box?'  She  oii.'y  replied:  'llom,  hum,  ht»m,  h«»m,  hum,  ham,  hiim, 
ham,  hu,  hfi,'  and  she  bit  her  own  arm.  Then  1  knew  tlnit  one  (»f  these 
nu'n  whom  we  shot  had  been  a  hil'mats'a.  1  cried  hap  right  away. 
There  were;  also  two  coppers  in  the  bottom  of  that  box.  Then  we  (^ame 
here  to  Alert  l>ay  in  the  canoe  of  the  dead  men.  Here  we  were  met  by 
our  tribe,  the  Xinddsh.  We  were  invited  at  once  by  Chief  Koax-ila- 
no'kuim"',  together  with  our  slaves,  lie  gave  us  dried  halibut  to  eat. 
As  soon  as  we  had  eaten,  the  chief  spoke  and  said:  'My  dear,  tell  us 
where  did  you  get  these  women  V    Then  1  spoke  to  idm  and  told  what 


•    I 


III ' 


426 


KEPORT   OF   NATIONAL    MUSEUM,   1895, 


■    ■' 


i\ 


had  happened.  But  first  I  asked:  'Has  my  friend  NEmoXtsaXqo'- 
lag'ilis  come  yet?  lie  was  pursued  by  these  northern  people  and  some 
others  whom  I  killed,  toward  (iri'wide.  Then  I  saw  these  people  land- 
ing and  thought  they  might  have  caught  my  friend.  We  went  to 
Lasig-alis  and  watched  them.  We  saw  them  making  a  fire  on  the 
bejich.  As  soon  as  it  was  night  I  went  to  Ga'widr',  because  \  was 
troubled  on  account  of  my  friend  who  was  on  the  island.  Then  we 
paddled  to  the  east  side  of  Ga'widc,  for  the  nortlieru  people  were  stay- 
ing on  the  north  side.  I  went  ashore  and  secretly  went  u[)  to  where 
they  were  staying.  They  were  just  getting  ready  to  eat.  Then  l  went 
back  to  my  canoe  and  told  my  compani(»n  that  they  were  just  getting 
ready  to  eat.  I  said :  '  What  do  you  think  ?  Let  us  kill  them.  Let  us 
have  our  own  way  with  them  and  shoot  them  from  a  distance.  I  do 
not  see  any  danger  in  it.'  lie  agreed.  Then  we  shot  many  of  them. 
I  have  done  well.'  Thus  I  spoke  to  the  Xinikish.  And  I  said:  '  J^ow, 
there  is  some  more  red  cedar  bark  for  us;  this  box  is  full  of  various 
kimls.'  I  took  up  tlie  cop[)ers  and  said :  '  1  obtained  these  two  coppers. 
The  name  of  the  one  shall  be  Kuf-'xauKm  (obtained  by  killing),  and  that 
of  the  other  Xa'lgEmala  (day  on  its  face).'  Then  L'umx-ilag'ilis  arose 
and  si)oke:  'Thank  you,  cousin !  Now  you  obtained  by  killing  this  red 
cedar  bark  and  what  is  in  this  box.  Xow  take  care,  Chief!  You  must 
show  it  in  the  coming  winter  ceremonial.  Now  you  know  what  we 
have  done.  You  may  tell  it  when  a  person  asks  Avhere  we  obtained 
these  dances.  Now  let  all  the  profane  go  out  of  the  house  that  you 
may  see  the  red  cedar  bark,  else  you  might  say  that  I  invented  it. 
Now  you  shall  know  it,  chiefs  of  the  Nimkish,  and  you,  young  men  of 
the  Nimkish."' 

'•Then  La'gesawa  spoke:  'Truly  now  I  boliev<^  that  our  chief  has 
done  well.  Now  you,  young  men,  go  out  of  the  house !  ( )nly  our  chiefs 
shall  stay  here-'  Then  all  the  men  went  out  and  only  six  chiefs  stayed 
in  the  house.  Tjien  we  bolted  the  door  of  my  house  and  I  opened  the 
box.  1  put  around  my  neck  the  ring  of  red  cedar  bark  ami  1  put  the 
headring  on  my  head.  Then  I  took  the  whistles  iind  showed  tliem  to  all 
the  chiefs  and  1  cried  "hrip*  as  the  ha'mats'a  cries  nowadays.  I  spoke: 
'Now  look  at  me,  Nimkish  chiefs.  This  cedar  bark  ornament  I  obtained 
by  killing  its  owner.  Therefore  you  nuist  not  say  anything  against 
me.  Exaniiiie  it  closely,  else  you  will  say  later  on  wlien  I  gi\e  my 
winter  dance  that  1  invented  it.'  Then  L'iVcidi.as  said:  'Chief,  what 
can  we  say  agiinst  you  since  you  killed  these  men  I  You  iiave  obtained 
this  ornamenofrom  the  man  whom  you  have  killed,  therefore  it  is  called 
obtained  by  Icilling.  It  is  the  same  as  though  you  had  obtained  your 
ha'nmts'a  through  marriage.  Now  go  on  and  give  a  winter  dance. 
Why  should  we  not  do  it  in  the  right  way?'  Then  my  bi'other's  son 
disappeared  right  away,  and  when  he  came  back  in  winter  he  was  my 
ha'mats'a.     'I'hat  is  what  I  did  in  the  past.     Now  yon  know  it." 

It  is  stated  by  the  testiumny  of  all  the  older  Indhms  that  tlie  whole 


THE    KWAKIUTL    INDIANS. 


427 


tlie 

all 

i)ko: 

lied 

iust 

my 

hat 

110(1 

led 
our 
net. 
son 
my 

lole 


ha'mats'a  ceremouial  was  obtained  in  this  manner  by  killing  a  great 
number  of  Ile'iltsuci.  The  war  in  which  this  liappened  is  one  of  the 
most  t'araous  ones  in  the  history  of  these  tribes.  I  give  here  a  version 
obtained  bj'  Mr.  Hunt. 

Tlie  Biixula  made  war  upon  the  (^oe'xsotT'nox.  It  was  autumn. 
They  landed  above  the  village  (J>ori'yastEni  and  hauled  their  canoes 
ashore.  Late  in  the  evening  they  sent  spies  out  to  examifie  the  village. 
About  midnight,  when  all  the  (^oc^xsot'cnox  were  asleep,  the  Ili'lxula 
launched  theircanoesaiul  divided.  One-half  went  to  the  east  end  of  the 
village,  and  one  half  to  the  west  end.  They  stayed  in  their  canoes  not 
iar  from  the  beach  until  it  was  almost  daylight.  It  was  foggy.  As 
soon  as  it  grew  daylight  they  landed  and  many  men  went  to  the  rear 
of  the  houses.  As  soon  as  they  were  ready  the  most  courageous  war- 
riors broke  into  the  doors  of  the  houses  and  speared  men,  women,  and 
children.  \N'hoever  tried  to  escape  through  the  rear  door  was  speared 
by  the  men  stationed  there.  Others  of  the  Bi'lxula  looked  after  the 
valuable  property  and  jmt  it  into  their  canoes.  Now  the  Qoc'xsotVMiox 
were  all  killed.  Onlj'  seven  men  and  five  women  were  left.  Then  the 
Bi'lxula  set  hre  to  the  houses.  Their  canoes  were  deeply  loaded  with 
lueii's  heads.  They  went  home.  At  that  time  peojtle  of  ditierent  tribes 
had  staj'ed  at  (^ofi'yastEm;  Ma'malcleqala,  Lau'itsis,  Nimkish,  and 
Na'(ioai|t»")(|,  all  guests  of  the  (^oc'xsot'cnox.  They  were  all  slain  bj^ 
the  Bi'lxula  and  also  some  who  belonged  to  the  Kwakiutl.  Then 
lour  men  came  and  told  what  had  happened  to  NEqa'p'Euk-Em,  chief  ot 
the  Kwakiutl,  who  was  Qoc'xsot'r'nox  by  his  father's  side.  Then  he 
called  the  Kwakiutl  and  asked  them  to  go  to  war  against  the  Bi'lxulsi. 
Then  four  men  were  sent  to  ask  the  INhi'malrOecpila,  Nimkish,  and  Lau'- 
itsis  to  go  to  war  also.  And  they  also  asked  the  i.a'Lasiqoala  and  the 
Nri'(ioa(itnq.  Four  very  strong  men  vv^ere  selected,  and  after  six  d.«ys 
they  came  back  again.  When  they  came  back  to  Tsfixis.  XE^ia'p'- 
Eiik'Eiii  invited  them  and  when  they  were  seate<l  in  his  house,  he  called 
all  the  Kwakiutl  to  hear  the  rei)orts  of  the  messengers.  When  the 
people  had  come,  he  asked  them  to  be  silent  and  to  listen  to  the  words 
of  the  messengers.  One  of  them  said:  '^  In  four  days  they  will  all  be 
ready  to  come,  men  and  women.  All  decided  to  go  to  war  against  the 
Bi'lxu  a.''  Then  Ya'xLEii  said:  "  Now  go,  Kwakiutl!  i*rei)are  to  go, 
that  \\«i  may  not  stay  another  night  when  they  conu\  And  let  our 
wives  wish  for  four  days  that  we  may  have  good  luck.  Alter  they  had 
eaten,  th<»  men  who  were  going  to  war  took  seaweed  and  blew  into  it 
until  it  nearly  burst.  Then  they  made  neck  rings  out  of  it.  When  they 
had  done  so,  NE(ia'p'Enk-Em  invited  all  <^he  men  and  women  to  his  house. 
lie  told  them  what  to  do,  for  he  knew  all  the  customs  of  ancient  times. 
He  spoke:  '"Thank  you,  Kwakiutl,  thank  ,voi!  and  your  beloved  wives. 
Now  Kwakiutl.  we  will  soar  up  and  catch  in  our  talons  the  Bi'lxula.  We 
will  be  the  great  thundeibird.  We  will  revenge  our  fathers,  our 
mothers,  our  uncles,  our  aunts,  our  sisters,  and  our  younger  brothers. 


¥ 


428 


REPORT    OF    NATIONAL    MUSEUM,  1895. 


M 


) 


I 


and  also  the  chief's,  our  {framlfatliers,  Ya'ciaLanlistsV'  and  LElcamaxot 
Theretbie,  I  call  you  to  make  war  upon  the  Bi'lxula,  for  they  have  our 
names  and  our  red  cedar  bark.  Now,  take  great  care,  else  we  shall  not 
fiet  back  our  dancinj-'  masks.  Now  we  will  fto  and  take  back  the  names 
of  our  dancinj;-  masks.  For  these  we  will  fi^ht  ayainst  the  Jii'lxula. 
Now  go  to-morrow  morning  and  rub  your  bodies  with  hemlock  branches. 
You  nuMi  go  altogether  to  one  place.  And  you  women  go  to  another 
jjlace  and  rub  j'ourselves  also  with  hemlock  branches,  for  we  shall  meet 
later  on  as  though  we  were  fighting.  Do  not  laugh,  you  women,  but 
carry  your  kelp  in  which  the  breath  of  your  husbands  is  enclosed. 
Throw  it  at  your  husbands,  and  when  we  finish,  go  into  the  water. 
AVIien  a  kelj)  tube  bursts,  its  owner  nuist  not  accompany  us,  for  he 
would  never  return." 

Then  YefiaLalasamr'  arose  and  spoke:  "  ^Fy  tribe,  I  am  glad  on 
account  of  your  speech.  I  heard  it  said  that  we  are  going  to  war. 
What  tribe  are  wo  g(»ing  to  make  war  upon  ^''  lie  pretended  not  to 
know.  Then  Ya'.LEn  replied :  "Chief,  we  .are  going  to  make  war  ui)on 
the  15i'lxula.'"  Then  the  gre.at  warrior  uttered  the  ha'mats'a  cry^  and 
said:  "That  was  my  desire,  for  that  is  the  only  tribe  in  whose  blood  I 
did  nt^t  dip  my  hands.  Thank  you,  Kwakiutl,  but  take  care!  You 
must  arise  in  the  morning  before  the  crow  t»ies.  Do  not  wear  blankets, 
but  you  women  wear  the  kcl^)  rings.  That  is  all  I  want  to  tell  you." 
Then  tlie  men  left  the  house  and  went  to  sleep.  On  the  next  morning 
the  great  warrior  Y'^eqai.alasame  himself  awakened  tl»em  before  the 
crows  were  stirring.  Then  all  the  men  and  women  arose.  Only  those 
who  weie  menstruating  were  not  allowed  to  go.  First  the  men  went  to 
get  hemlock  branches,  tlu'u  the  v  omen  did  the  same.  Then  they  all 
went  into  the  sea  and  sat  down  (jrying,  "  hfi,  hfi,  hfi  "  They  rubbed  their 
bodies  with  Isemlock  branches.  When  they  came  out  of  the  water,  their 
bodies  were  all  red.  They  wiped  themselves  and  then  men  and  women 
nu't.  Now  the  ha'mats'a,  bear  dancers  and  nfi'LmaL,  and  all  the  other 
dancers,  became  exiiited.  The  women  did  the  same,  and  then  men  and 
women  pretended  to  fight.  The  women  threw  the  kelp  rings  at  their 
husbands,  wlto  tried  to  catch  them.  When  a  man  missed  his  kelp  ring 
or  when  it  burst,  he  was  not  allowed  to  go  on  the  war  expedition.  For 
fonr  days  tlie  men  aiul  women  continued  to  do  this.  When  they  had 
finished,  they  prepared  their  weapons.  After  five  days  the  Ma'nralcle- 
(|ala  arrived  in  four  canoes,  the  Ninikish  in  six  canoes,  the  Lau'itsis  in 
two  canoes,  the  Ts'n'watEf'nox  in  eight  canoes.  Then  NEqa'p'Enk-Em 
invited  all  the  tribes.  When  they  were  in  his  iiouse,  he  gave  them 
dried  salmon  and  afterwards  clover  root.  Ilefore  they  finished  this 
course  Neqa'p'Enk-Em  arose  and  said:  "Fathers,  uncles,  brothers, 
children,  thank  you  that  you  have  come.  Now*  let  us  go  and  look  for  our 
exterminated  tribe,  the  Qoe'xsot'enox,  who  were  eaten  by  the  Bi'lxula. 
Let  us  make  them  voiuit  our  tribe.''  And  all  repeated  his  words  and 
said:  -'You  have  said  it.    We  will  doit."    But  NEqa'p'Enk-Em  did  not 


THE    KWAKIUTL    INDIANS. 


429 


eir 

iieir 

linen 

tber 

luid 

leir 

•ing 

I'^or 

lad 

'le- 
ts in 
•Em 
hem 
this 
lers, 
•  onr 
culii. 
and 

not 


stop  speaking.  He  continned:  "Therefore  I  called  you  to  make  war 
upon  the  lii'lxula.  My  tribe,  the  Kwakiutl,  have  eight  canoes;  the 
Q'o'inoyue  have  four  canoes;  the  Wfdas  Kwakiutl  have  two  <'anoes; 
the  Q'o'nik'fitis  two  canoes.  We  have  sixteen  canoes.  Nobody  whom 
we  meet  hereafter  shall  live.  That  is  all.''  Then  Ma'Xua.  chief  of  the 
Ma'nialcleqala  arose  and  spoke:  "You  are  good,  you  are  great,  Kwa 
kiutl.  What  is  it  you  are  saying?  Do  you  say  we  intend  to  go  to 
war?"  NE(ja'p'Enk'Em  replied:  "Yes;  we  will  go  to  war.''  Then 
Ma'Xua  said:  "Thank  you,  friend.  Thank  you,  Kwakiutl.  Look  at 
the  tears  on  my  face  which  I  wept  for  the  Qoe'xsot'cnox,  for  our  lost 
names.  Now  take  care,  warriors  of  the  ^Mfi'maleleqala,  and  you  Nim- 
kish,  Lau'itsis,  Maa'mtag'ila,  and  Ts'ji'watEenox,  else  we  shall  not  get 
any  heads.  Let  us  start  early  in  the  morning.  And  I  will  be  your 
guide,  for  my  ancestor  was  the  killer  whale.  Therefore  I  am  not  afraid 
of  anything,  neither  of  Mar  nor  of  distributing  px"operty."'  Then  they 
left  the  house. 

Early  the  following  morning  they  started.  When  all  the  tribes  had 
come  to  the  island  opposite  Gua'ts'e,  NEqa'p'Enk-Em  and  Ye'qaLala- 
same  arose  and  the  former  spoke,  "Friends,  now  our  season  will  change 
from  ba'xus  to  ts'r-'ts'aeqa  as  soon  as  we  cut  off  the  head  of  a  man. 
Then  our  ha'mats'a,  bears  and  nfiLmaL,  the  hawl'nalai.,  and  all  the 
other  winter  dancers,  will  become  excited.  Now  let  spies  go  ahe.ad  in 
four  canoes.  Now  we  are  no  longer  men,  we  are  killer  whales.  \Vhen 
you  see  a  canoe,  lire  a  gun  that  we  may  know  it.  Then  take  hold 
of  the  canoe,  but  do  not  hurt  them  until  we  conte."  NEqa'i»"Enk'Em 
finished  speaking  and  sat  down.  Then  one  canoe  of  the  Kwakiutl,  one 
of  the  Ma'maleleciala,  one  of  the  Niinkish,  and  one  of  the  Lau'itsis  went 
ahead.  They  steered  to  (iM'lsg'iltEm.  When  they  had  passed  the 
island,  the  other  war  canoes  followed.  At  night  they  stopped  at 
Nux'saqolL.  Early  the  next  morning  Yr'qaLalasanie  sneezed.  Then 
lie  awakened  all  tlie  men  and  said,  "  Slaves!  I  sneezed  with  my  riglit 
nostril.  To-day  we  shall  stain  our  hands  in  blood."  Then  the  tour 
spies  started  again.  They  did  not  see  canoe  nor  smoke  and  all  the 
warriors  became  sorry.  Now  they  arrived  at  the  mouth  of  Itivers  Inlet. 
Then  MaXua,  chief  of  the  .AIa'nialele(|ala  spoke,  "  Listen  to  me,  friends. 
My  heart  feels  badly,  because  we  have  imt  yet  seen  anyone  whom  we 
might  slay.  Let  ns  play  with  the  AwT'k-'eiiox.  tlie  tribe  of  this  place, 
to  gladden  my  heart."  The  warriors  did  not  want  to  do  it,  and  while 
they  were  still  talking  the  report  of  two  guns  was  heard.  "Now, 
slaves,  paddle.  Those  weie  our  spies."  Then  all  the  men  jjaddled  on. 
The  Kwakiutl  came  to  a  place  where  six  canoes  of  lle'iltsuq  were  lying 
and  the  four  canoes  of  their  spies.  The  Niinkish  were  the  next  to 
arrive.  Then  came  the  Lau'itsis,  and  far  behind  tiie  others  the  Ma'ma 
leleqala.  The  lle'iltsuq  were  telling  ab(mt  their  voyage  and  also  that 
the  IJi'lxula  had  barricaded  their  Inmses.  Then  Yr-'qaLalasame  said, 
"  Friends,  ask  the  ile'iltsini  who  is  their  chief."    Then  Kalam  asked 


I'  '! 


f  \ 


l\ 


430 


REPORT    OF    NATIONAL    MUSKUM,   18}tr). 


1 


for  tlie  chief  of  the  llr-'iltsuq.  One  iiuiu  by  tlie  uauu!  of  Yr'iinats'alis 
replied,  "All  these  men  nva  chiefs  of  the  O'yaUi  itx.  That  is  the  custom 
of  the  lle'iltsuq  when  tlu'y  distribute  blankets,  all  their  chiefs  go 
inviting.  Now  1  will  give  you  the  names:  This  is  ( )'mx''it,  this  Wa'k-as, 
this  Ila'mts'it,  this  (lOxsEmna'kula,  this  La'qoag'ila,  Wa'waxamis, 
Do'koayaisahi,  llii"ma8ilak",  Ya'kaL'Enala,  Hana'yus,  <^)uina,  (liu''l- 
t«"dv",  (lil'ide,  Lii'Lilila,  and  Kala'guyuwis;  they  are  all  chiefs.''  Then 
LiTLaiiilnam  spoke;  "How  do  you  feel  now  ?  Vou  said  before  you  would 
not  have  mercy  even  on  your  relatives.  Xow  here  are  all  the  chiefs 
of  the  lle'lltsuq.''  Then  O'mx-'it  untied  the  cover  of  his  box  and  took 
out  his  whistles.  He  gave  them  to  his  son  Wii'k'as,  and  O'mx-'it  him- 
self took  the  i>ar»'laxa'  horn  find  blew  it  four  times,  and  Wa'k-as  blew 
the  ha'mats'a  whistles.  Then  Va'xLEn  arose  and  said,  "  Don't  let  the 
voice  of  the  ts'etsae<ia  sound  too  loud.  You  heard  it.  We  cannot 
hurt  the  red  cedar  bark  that  sounded  before  all  of  you.  Let  us  nieet 
them  with  our  ts'e'tsar'qa  at  the  dancing  season.  We  will  rival  with 
the  dances  of  our  brother  ( )'ts'e'stalis,  O'mx-'it,  AVfi'kas,  and  (}uiua. 
We  cannot  kill  the  He'iltsuq.  Let  us  go  to  war  against  the  Bi'lxula."' 
He  was  just  speaking  so  when  the  Ma'malele([ala  came  in  sight  around 
the  point  of  the  bay.  They  saw  the  canoes  drifting,  and  jMaXua  arose 
at  once  and  said:  "Wliy  do  you  let  your  canoes  drift  about?"  And 
Ya'yaqadalaii  took  up  ^lis  lance  and  killed  the  steersman  of  one  of  the 
ne'iltsu(|  canoes.  As  soon  as  he  had  done  so  he  cried,  "hup,  hup,  hup." 
Then  all  the  tribes  attacked  the  He'iltsuq.  Only  ( )'inx-'it  was  not  killed. 
As  soon  as  the  ha'mats'a  killed  a  man  he  cried,  "hap,  hap,  hap,"  the 
bear  growled,  and  every  dancer  became  excited  as  soon  as  he  killed  a 
man.  When  all  the  Hr''iltsu([  were  dead,  they  took  their  freight  and 
divided  it.  But  the  red  cedar  bark  and  the  whistles  of  the  ha'mats'a 
and  of  the  i-ao'laxa  were  given  to  the  war  chiefs.  All  the  chiefs  of  the 
Fle'iltsu(i  were  ha'mats'a.  Now,  O'mx-'it  was  a  slave  of  Ma'Xua,  the 
chief  of  the  ]\la'malele<iala.  Then  NE<ia'])'Enk-Emsaid:  "Friends,  what 
do  y(m  think?  Shall  we  go  on  to  the  Bi'lxula?  Think  of  it,  friends! 
We  have  done  a  great  thing.  The  chiefs  O'ts'e'stalis,  Ba'salar., 
Wlxwa(|oqamaya,  and  Wa'yats'uLa  have  not  come  here.  They  are 
near  relations  of  those  whom  we  killed.  Are  you  not  afraid  of  them  ? 
Then  thei'c  are  all  the  sons  of  O'ts'e'stalis.  I  think  we  ought  to  go 
home."  Then  they  all  returned.  They  had  obtained  all  the  names  and 
all  the  dances  of  the  dead  chiefs  of  the  lle'iltsu(|.  Since  that  time  the 
tribes  have  the  cedar  bark  ornaments  of  the  He'iltsuq  and  their  names. 
They  obtained  them  by  spilling  the  blood  of  these  men  in  war.- 

I  have  given  these  reports  in  some  detail,  as  aside  of  the  light  they 
throw  upon  the  acquisition  of  names  and  dances  by  war,  they  show 


'Seep.  6l'l. 

■See  a  Hilxulu  version  of  these  wars  in  tlie  Soveiitli  Report  of  the  C'oinuiittec  on 
the  Northwestern  Tribes  of  Canada,  British  Association  for  the  Advancement  of 
Sciouce.    1891.  p.  ItJ. 


THE    KVVAIvIUTL    INDIANS. 


431 


also   that  the  societies  are   reeoj^ni/ed  on  war  expeditious.      I  sliail 
revert  to  this  subjeet  hiter  on. 

Notwithstanding  the  fact  tiiat  each  and  every  dance  niiust  be  obtained 
by  means  of  a  niarria{>e  or  by  killiiif;  its  owner,  theni  are  a  munber  of 
cilices  connected  with  tlie  <;ereinonials  of  the  societies  which  are  strictly 
hereditary  in  the  male  line  and  remain,  therefore,  always  in  the  same 
clan.  To  this  class  behtngs  the  ollice  of  the  master  of  ceremonies,  the 
ollicer  who  liJis  charge  of  the  dram,  of  the  batons,  of  the  eagle  down, 
ami  others  whidi  will  be  set  forth  in  the  descrii)tion  of  the  ceremonial 
(Chapter  IX).  Tins  is  another  argnment  in  favor  of  the  theory  ex|>resse(l 
above  that  the  institutions  of  Jhe  Kwakiutl  were  at  one  time  paternal, 
but  were  later  on  modiiied  by  the  inlluence  of  the  northern  tribes,  who 
are  on  a  maternal  stage. 

VI II.  Till'.  Dancks  and  Songs  of  thk  Wintku  Ceuemonial. 

The  object  of  the  whole  winter  ceremonial  is,  first,  to  bring  back  the 
youth  who  is  supposed  to  stay  with  the  supernatural  being  who  is 
the  protector  of  his  society,  and  then,  when  he  has  returned  in  a  state 


Figs.  42  uiul  i'i. 

llATdNS   rSEI)   IIV   ASSISTANTS  OK  HI.NGINfl   MASTER. 

IV  A,  Nos.  :,;:.  an.l  ..;;,  it..y»l  KlhTic.i;ra|.liU-.il  Mii>^|.uiii.  Il.rlin.     C'..llrcl,-.l  l.v  A..l!i.iilr»,.|i. 

of  ecstasy,  to  exorcise  the  si)irit  which  possesses  him  and  to  restore 
him  from  his  holy  madness. 

These  objects  are  attained  by  songs  and  by  dances.  Tn  order  to 
bring  the  youth  back,  members  of  all  the  secret  societies  perform  their 
dances.  It  is  believed,  that  they  will  attract  the  attention  of  the  absent 
novice,  until  finally  one  of  the  dances  may  excite  him  to  such  a,  degree 
that  he  will  approach  Hying  through  the  air.  As  soon  as  he  appears 
his  fiiends  endeavor  to  cai)tnre  him.  Then  begins  the  se(!ond  part  of 
the  ceremony,  the  exorcising  of  the  spirit;  or,  as  th«»  Kwakiutl  call  it, 
the  taming  of  the  novice.  Tliis  is  accomplished  by  means  of  songs 
sung  111  his  honor,  by  dances  i)erformed  by  women  in  his  honor,  and  by 
the  endeavors  (»f  the  shaman.  After  the  novi(!e  has  thus  been  restored 
to  his  senses,  he  must  undergo  a  ceremonial  purification  before  he  is 
allowed  to  take  i»art  in  the  ordinary  pursuits  of  life.  The  strictness 
and  severity  of  this  purittcatioii  depend  upon  the  character  of  the 
dance.  Novices  must  drink  Avater  through  the  Aving  bone  of  an  eagle, 
as  their  mouths  must  not  touch  the  brim  of  the  cup;  they  must  suck 


CI:.' 


^h} 


ift 


I    i 


432 


REPORT    OF    NATIONAL    MUSEUM,   1895. 


:\\    ^ 


no  more  aiul  no  less  tJiiin  four  times.    They  must  not  blow  hot  food, 
else  they  wouhl  lose  their  teeth. 

The  s(Mi;,'s  mostly  (jonsist  of  fonr  verses.  Kiieh  novice,  viz,  member 
of  a  society,  has  his  own  son};'s.  Tiiey  open  witli  u  burden  which 
varies  according  to  the  so(!iety  to  which  they  belong.    This  burden  is 


y,„irliJillMli""'l''' 


aMMmMtiiiuitokiiiki{iyiiiiiM.Miiiiiiiiiiii 


Fig.  44. 

IIATON  OK  SINOINO  MA8TEII. 

iruiiillc  ri'iircwciitiii^  an  rii^le. 

IV  A,  V...  r.iM,  U"\mI  Kthrii«rii|.hi,"il  Mus..iuii,  H.rhii.     Coli...!.  .1  l,y  A.  .1:ic.it,s,.n. 

sunji'  in  order  to  indicate  the  tune.  Then  follow  the  words,  which, 
however,  are  interspersed  with  repetitions  of  the  burden.  The  words 
are  called  "the  walk  of  the  sonjjj  '  (or,  as  we  should  say,  the  words  go 
this  way).  ICach  song  is  accompanied  by  beating  of  time  with  batons, 
and  by  a  drum.    The  beating  is  sometimes  so  loud  that  it  almost 


Fift.  45. 

IIATON   HEI'UESENTINIi    A   SEA   UoN. 
Side  view,  fiid  view,  and  view  from  Ixdiiw. 

IV  A,  N.>.  .',7:1.  Koyil  Klllll  .-IHIilli.-.l  M:1-immi,  ILtUm.     <V,li,..l,.,l  l,y  A.  .I;ir..lis,.li. 

drowns  the  song.  The  rhythm  of  the  tune,  as  well  as  of  the  beating, 
is  exceedingly  complex;  but  the  most  striking  characteristi<;  is  the  fact 
that  the  beating  is  always  syncopated.  The  arm  is  raised  when  the 
tone  is  uttered  and  falls  quickly  afterwards.  In  all  songs  of  the  win- 
ter ceremonial  the  beating  begins  several  bars  before  the  singing.     It 


Fig.  40. 

HAT(1\   UKPRESENTI.Nd   A  SEA   I.ION. 

Kiid  and  sido  viow.t. 

IV  A,  N.I.  I'.ill.  Ii..>al  KlhTK.ur.ii.hiiiil  Miis..imi.     C.illoc  1.-.I  l.y  A.  .l!i.i.l.s.-ii. 

is  the  rever.se  in  profane  .songs.     The  beating  is  an  intrinsic  part  of 
the  songs  and  can  not  be  separated  from  it. 

The  dances  of  the  various  societies  differ  in  character,  and  will  be 
described  in  the  course  of  this  chapter.  They  have  all  this  in  common, 
that  the  dancer  on  entering  the  door  turns  once  to  the  left  at  a  place 


THK    KWAKIUTL   INDIANS. 


433 


becween  tlit;  door  ami  the  i'wv.  Then  lio  diiiuM's  toward  tlio  ri;;iit,  leav 
iug  the  tire  at  his  Icl't.  In  the  rear  of  the  lire  lie  turns  again  tt»  the 
left,  and  after  havin.n'  made  a  complete  tnrn  continues  his  course. 
Every  time  ho  reaches  the-  front  or  the  rear  of  the  tiro,  he  makes  a  turn 
and  then  continues  his  way  in  th<f  sanui  direction.  ICach  dance  con- 
sists of  four  circuits  around  the  lire.  The  motions  of  the  feet  follow 
the  rhytlini  of  tlio  beating,  not  of  tiie  song. 

When  a  mistake  is  made  in  these  songs  or  dances  which  jire  intended 


Via.  41. 

IIATON   HKI'UKSKNTlXd   A   KKA   l.UlN. 

Siild  vitiw  and  vi«\v  from  liuliiw. 

IV  A,  N..    1:11:,  l(..y:il  I':ilin...,Tn|.hi.r,l  Miis,-uh],  ILTliii.     CmIIh,!,.!  l,y  A.  .I«."1.s.n. 

to  pacify  the  uovice,  the  etre<'t  is  not  only  a  renewed  ecstasy  of  the 
novice,  but  it  also  excites  all  the  older  members  of  the  various  societies 
and  thus  produces  a  general  ecstasy. 

Errors  in  rhythm,  turning  the  wrong  way  in  a  dance,  smiling,  and 
chewing  gum  are  counted  as  mistakes.  Tiie  <  1  ror  must  be  atoned  for  l»y 
an  initiation  of  the  person  Avho  nmde  the  mistake.  When  the  members 
of  the  seal  society  observe  a  mistake,  they  Jump  from  their  s<';its  and  bite 
and  scratch  the  person  who  made  the  mistake.     Ue  dro])s  down  at  once 


irt  of 

lill  be 

uion, 

[place 


ID 


mdlllllllM'M'""""""'!' 


l-'iii.  -IS. 

IIATON  HKl'KlCSKSTlN'lt    A    SKA   I.ION. 

Siilt^  view,  end  vli'W,  niid  vii'W  from  below. 

IV  A,  N...  ;;ils,  I{"y:il  Kll ..-r^iplii.  :il  Mii-uiii,  li.rliti.     (■..Il,-,l.-,l  l.v  A.  .I:,..,lwfn. 

and  pretends  to  faint,  Jind  while  the  excited  dancers  surround  him  he 
disappears.  This  means  that  a  spirit  has  taken  him  away  in  order  to 
initiate  him.  The  members  of  the  seal  society  sit  on  the  plattbrm  of 
the  house  or  stand  during  the  dances,  that  they  may  be  certain  to  dis 
cover  mistakes.  The  seal  society  attack  and  maltreat  throughout  the 
ceremonial  the  que/qutsa.  At  the  ch)se  of  the  winter  ceremonial  they 
must  pay  an  iiulemnity  for  all  the  damage  that  they  niay  have  done. 
No  greater  misfortune,  however,  can  happen  than  for  one  of  tlie 
NAT  MUS  95 !28 


\fi' ! 


^r 


] 


If 


r 


I  Ml 


fPi 


,j  r 


Ml   . 


434 


RKPORT 


OF  ^ 


ATIONAL   MUi^RUM,  1895. 


■/- 


tC-J 


(liiiMicrs  wli<t  pciforiuH  iiin  ecrom(»iiiaI  diiuce  to  full.  In  the  conrso  of 
the  winter  ccnMiKMiial  (|iiiU>  ji  liolt^  f,niuliiiilly develops  at  tlie  two  places 
where,  the  daiieers  turn,  iiiid  it  is  here  that  they  an-  most  likely  fo 

sruiui)Ie  and  fall. 

r'^*^  When  a  ha'niats'a  falls  in  his  dane*',  lie 

/  must  li«(   down    as   thoiij;h   lie  was  dead. 

Then  the  master  of  >^eren)onies  calls  a  nmn 
whose  name  is  M'k'istolis  (sand  in  eyes, 
i.  e.,  a  drowned  person),  whose  otlice  is 
hereditary.  He  is  a  quf''(|ntsii,  and  as  an 
ollicer  he  is  called  ts'a'ts'exailaenox  (doiii^ 
secretly),  lie  carries  a  larjic  stall' 
(k-V''la;4'airi),  which  is  split  like  a 
l)air  of  tongs,  ;ind  in  the  interior 
of  which  scune  blood  is  hidden. 
With  this  stair  he  takes  hold  of 
tiie  neck  of  the  hiVmats'a  and  a])- 
parently  blood  is  seen  to  tlow  from 
it.  Then  all  the  he'lig-a  (see  \i. 
43.S)  lift  the  ha'iuats'ii,  i)ut  him  on 
tlieirmat,  and  carry  him 
tour  times   around  the 

j^one    around    the    tire 

four   limes  his  whistle 

is  heard  in  the  woods. 

^Vhen   the  uiat  is  )>ut 

down,  it  is  seen  that  he 

has     disappeared    and 

that  only  his  blankets 

and  ornaments  are  left 

behind, 
lie  stays  away  for  four  days  and  his  father  must 
make  a  new  festival  for  him.  When  the  ba'mats'a 
falls,  everybody  i>uts  his  hand  over  liis  eyes  and 
drops  his  head,  cryin<;'  ha.'  As  the  expense  of  such 
a  festival  is  very  great,  the  amount  equaling  the 
return  of  the  marriage  numey,  but  fi'w  jjersons  are 
able  to  atVord  a  second  initiation.  While  nowadays 
every  effort  is  made  to  enable  the  lia'mats'a's  father 
to  give  the  new  festival,  it  is  said  that  in  former  times  the  unfortu- 
nate one  was  killed  by  the  other  ha'niats'a,  the  bear  dancers,  and  the 
nu'ianaL,  often  at  the  instance  of  his  own  father. 

AVhcn  a  ha'niats'a  falls  in  liis  dance,  it  is  considered  an  evil  omen, 
indicating  that  he  will  die  at  an  early  date. 


I'iL'.  111. 

IlAKl.V    IlKI'Ur.SKMIMi    A    Sl:A    ITiiN 
Kll.I.lClt  WIIAI.K. 

IV  A,   N...    C.slis,   |!„y:,l    KlhiLcraphi.  :,l    Mi|. 
Il..rliii.     l-..ll.(jt.-,l  l,v  !■■.  Il,.:i«, 


l)VI(i\  lllil'l;l>KNllNcl  A 
SKA  r.KlN.  A  Ill.Al;.  AMI 
A    KIl.I.Elt   WIlAI.i;. 

1\'  A,  N.i.  I'.Mll,  Uiiyal  Kllino- 
ur;i].l,ir;il  .Mlwt'lini,  Ilt-rlill.  ('ill- 
l.-,lr.l  l.v  A.  ,l:i,.il.MTi. 


» With  Hiiikinjj  tone. 


■■  1; 


THE    KVVAKIIJTL    INDIANS. 


435 


i       1 


:mi    a 
\i;,  ANU 


al   r.lllli"- 
rlin.   C.l- 


)inen, 


Uc'iglit,  U  iucht'a. 


n-'.r.i. 


Vrcadtli,  8  iuchos. 


HATTLBM  OK  IIK'I.IHA  HKl'llKfKNTlMt   IHK  IIKAIl  Of  A  IIKAIl  I'KIISON. 

I\    A,  \"».  l:;'..l  iilid  l:;.'il,  II. ..Mil  KlhiMiiriil.lil.iil  .Mu».uiii.  Hirlii..     C.lliTlr.l  l.y  A. 
.l;M-'il,ii.ti. 


The  view  tiikcii  by  the  Kwiikiutl  is  evidently  tliat  tlie  t'iilliii<>'  of  ii 
hiViniits'a  or  of  another  thuner  is  an  indication  of  either  ill  will  on  the 
l»ait  of  the  spirit,  or  as  a  defeat  of  tlu'ir  spirit  by  that  of  anotiier  tribe. 
Thus  I   was   told    th<at  at  ono  time  the  Kwakintl   had  invited  the 

!Ma'inah'le»|ala  tor  a  winter  <',ereinoniaI.     When 

theii'  own    tin'i.niaL 

'as  rescned  with  dif- 

•ully    Ity   the    (|ne'- 

'tsa.  The  soil};  \vhi(di 

was    used  duriiij;    his 

(lan''«-  was  never  used 

aj-ain.    They  believed 

thai     the    event    was 

pi'oof  tiiat  the  spirit 

presidinj;'     over     the 

winter  eerenionial    of 

the  .M  a'nial»'le(|ala 

was     stronger     than 

their  own. 

When  one  of  the  dancers  of  an  inferior  society  falls,  he  <lisappears 
also  to  be  initiated,  but  his  father  does  not  need  to  go  to  the  e.\i)ense 
of  a  complete  festival,  as  these  initiations  are  nuich  less  expensive. 

The  i)araphernalia  of  fl'o  dances  consist  larjicly  of  ornanieuts  made 
of  cedar  bark,  which  is  dy<'d  in  the  juice  of 
a'aerbark;  of  nuisks,  whistles,  and  (jarvings  of 
various  kinds.  All  of  these  must  not  be  seen 
by  the  profane.  If  any  (»f  these  ha]>i>eiKMl  to  see 
them,  they  were  killed  without  mercy.  As  an  ex- 
ample of  this,  1  was  told  the  ibllowinj--  incident: 
Onv  (f  the  (lue'qutsa  was  preparinj;'  a  carviu'-' 
to  represent  the  si'siui..  1  Fis  daujjiiter  happeiu'd 
to  see  him  at  work.  Then  he  called  her  into  his 
room  an<l  dug  a  hole  li^^lit  uncU  r  the  tirephu^e. 
lie  asked  her  to  put  her  head  into  iiis  lap.  pre- 
tending that  he  wanted  to  louse  her.  Then  lu', 
killed  her  with   a   hammei 

into  the  hole,  covered  if.  and  re])laced  the  ashes 
His  wife  looked  for  tlu^  girl,  but  he  did  not  tell 
her  of  what  he  had  done  until  the  following 
suunner,  when  he  fell  sick.  Then  he  asked  his 
wife  to  bury  the  remains  of  their  daughter.  As 
a  survival  of  this  custom,  the  saying  remains  which  is  used  by  the 
initiated  in  warning  away  the  profane:  -'(lo  away,  else  ve  shall  bury 
you." ' 

By  far  the  greater  portion  of  the  \AMuter  ceremonial  is  ])erforined  in 


FifT.  M. 
RAi  ri.i;  111    iii;'l,iiiA. 

He   put   her   body    u,  ,,ns..niaii„n  m- n,..  im,u1 

if    ;l    ilr.iil    lirl'Hnll,    Kill    ill 


;i    sii;iU 
i;;Iit. 


wIlllM'      IIMIIltll 

(■r;iw  liii;;,      II  ( 
ilii-lirs. 

\\    \,  Nh.  l:;.-..,,  U.,y..l  Kllin..tr,i|.liUal 
Miwwiiii,  ILtMii.      ('..Ilc.t,..!    l,y  A. 

.I.'i.'ohsri.. 


'\ 


i  (!■  1 


'  Ili'ig-a  qoe'tax  a'Lauo'x  tsfinio'sOL. 


436 


REPORT   OP   NATIONAL   MUSEUM,  1895 


a  house  set  apart  for  this  purpose.  It  is  called  lo'pEk"  (emptied) 
because  it  is  emptied  of  everything  that  is  profane.  Only  when 
dances  are  performed,  are  the  uninitiated  or  the  profane  allowed  to 
enter  the  house.  They  must  stay  at  the  left-hand  side  of  the  entrance. 
Most  of  the  dances  are  i)erformed  in  connection  with  feasts.  Others 
are  shown  in  connection  with  distributions  of  property.  As  during 
the  ceremonial  the  clans  are  suspended,  the  order  of  vseats  which  pre- 
vails in  summer  is  also  suspended,  and  a  new 
arrangement  takes  place.  The  seal  society 
have  the  seats  of  honor  'n  the  rear  of  the 
house,  and  among  them  the  highest  ha'mats'a 
has  the  iirst  seat,  in  the  middle  of  the  rear 
of  the  house.  At  bjth  sides  of  the  ha'mats'a 
society  sit  the  beai*  dancers  and  other  mem- 
bers of  the  seal  society.  At  the  extreme 
ends  of  this  society  sit  the  nfi'LmaL,  the  mes- 
sengers of  the  hiVmats'a.  The  killer  whale 
and  rock  cod  societies  sit  in  front  of  the  seal 
society.    They  are  the  singers. 

The  hf''mElk  and  the  whale  society  sit  next 
to  the  nfi'LmaL — the  former  to  tin  left  of  ti»ft 
ha'mats'a,  the  others  to  his  right.  The  V'  >t 
kimo  sit  next  to  them  near  the  front  corners 
of  the  house.  The  woiuen  sit  all  along  the 
sides  of  the  house  in  the  rear  row,  the 
chicken  society  farthest  in  the  rear,  the  d;U« 
society  and  tlie  Ivr'ki'xalak"  in  trout.  '1  he 
person  who  gives  tin'  feast  and  all  his*  rela- 
tives are  in  the  ''  kettle  corner,"  the  right- 
hand  front  corner  of  tlie  house.  The  profane 
sit  on  th<'  left-hand  side  of  tiie  door.  When 
one  tribe  has  invited  another  oiie,  all  the 
members  of  the  invited  tribe  sit  in  tlie  front 
part  of  tlie  sides  of  the  house.  I'he  seal 
mouth  (.r  tiio  ^•|..•.^  ciiivia  on  ti,o    j-ocicty  of  the  hosts  sit  in  tho  rear,  and  their 

I'rout  of  tbe  raltlc.     Ucijrlit,   10        .  -i       i    i  ^    i-  rni  i       c 

incbos;  Liack.  1,1.1... iinare.!.  suigei's  as  dcsciibcd  lieictotoie.     ihe  rest  ot 

i\  A.N..  wi.U">Mi;iiiM..„r,i|.hi,,iiMM»,.,u„,    tlic  iiivitiiig  tribo  are  in  the  kettle  corner. 

Sometimes  at  such  occasions  all  the  mem- 
bers of  the  seal  society  and  of  the  corresponding  societies  of  the  other 
tribes  sit  in  the  lenr  of  the  hcmse.  Then  the  lia'iDats'a  of  all  the  tribes 
sit  in  the  middle — tirst  those  of  the  Kwakiutl.  at  each  side  those  of  the 
Ma'nialele(iala,  at  their  sides  those  of  the  Nimkish  and  Lau'itsis.  The 
other  groups  arrange  themselves  in  the  same  manner,  the  Kwakiutl 
members  sittin;,-  in  tin'  rear  row  nearest  the  rear  of  the  house;  then 
toward  the  door  follow  the  Ma'malr-hMiaia,  continuing  in  the  next 
row  nearer  the  tire.     Then  follow  the  Nimkish  and  Lau'itsis. 


T'iK.r.:!. 

BAITl.K   nv  llKI.lirA  HEI'HK  •KNTISU 
A   I'lMAN   KACK. 

Front,  liack,  ami  lop  viows. 
Tlio  liMinllo  leiirt'sciit.s  tlic  gapinjt 


1 


f 


'. 


1 


THE    KWAKIUTL    INDIANS. 


437 


f 


Fig.  54. 

UATTI.It    OK  HK'i.KIA,   SKT    WITH     RF,D  rEPATl    HARK, 
1!E1'I1KSEN|'IN(I  A  (ON VENTInNAMZED  FACK. 

Frmit  iiiul  rear  views.     Hoiglit.  ]  1 J  iuclics. 

I\    A,  N...  l:ll-iii    R.)y.il  Elhli.igriil.hifil  Miisnini,    ll.rlin.     ( '.•ll.-.ti-.l 
I'y  -^.  .TjipohscM. 


The  singers  sit  so  arranged  that  the  rear  rows  are  facing  the  fire  while 
the  front  rows  face  backward.  In  their  midst  sits  tlie  song  leader 
(nsVqatc')  and  his  two  assistants  (gua'nuLKmr*=sitting  at  his  sides).  It 
is  the  duty  of  the  song  leader  to  make  new  sougs,  to  compose  new  words 
to  old  tunes,  to  learn  quickly  the 
songs  of  the  returning  novice, 
and  to  ti  ch  them  to  the  singers. 
He  also  gives  signals  for  changes 
in  rhythm  and  starts  the  tunes. 
His  oflice  is  hereditary  in  tiio 
male  line.  Ilis  assistants  call  out 
the  words  for  each  verse.  The 
singers  are  so  seated  thai  ••,,  front 
of  the  board  which  serves  for  their 
biU'k  support  they  can  spread 
their  mats,  and,  when  kneeling 
on  these,  hnve  in  easy  rea(;h  long 
planki?  on  which  they  bent  ihe 
rhythm  with  batons.  These  are 
generally  of  split  pine  wood  and 
are  made  at  the  time  of  opening 
the  feast.  They  are  about  U  feet  long,  and  the  sing<!rs  before  using 
them  roughly  smooth  one  end,  which  i«  used  as  a  handle.  They  either 
beat  downward,  holding  the  baton  i'l  their  hands  stretched  forward, 
or  they  hold  it  like  a  ])cstle  and  thump  the  plank  with  it.  In  former 
times  when  wood  was  not  easily  split  on  account  of  lack  of  steel  axes, 

they  kept  the  batons,  which  were  in  conse 
(piencie  also  norc  nicely  nnished.  Nowadays 
only  the  song  leader  and  his  assistants  have 
carved  or  painted  batons.  (Figs,  42-50.) 
Thr  ordinary  crude  batons  are  generally 
si)lit  iij)  iit  the  end  of  the  festival  and  used  as 
torches  for  lighting  the  way  home  through 
the  darkness  of  the  street .  It  is  a  very  pretty 
sight  to  see  the  numerous  guests  going  home, 
each  carrying  his  torch  and  lighting  up  the 
logs  and  canoes  on  the  beach  on  the,  one  side 
iind  tlie  dark  row  of  houses  on  the  other. 
I  will  now  proceed  to  describe  the  ceremo- 
nials of  various  societies. 

r)a.\bakurilanuXsi'war',as  stated  above, in- 
itiates several  dancers,  the  most  impf)rtantof 
whi(!h  is  the  ha'mats'a,  cr  the  cannibal.  Me 
is  possessed  of  the  violent  desire  of  eating  men.  The  novice  is  taken 
away  by  this  spirit  and  is  sui)posed  to  stay  at  his  lumsc  ibr  a  long  time. 
The  jieriod  of  his  absence  extends  over  three  or  four  Tnonths,  during 
which  time  he  actually  stays  in  the  woods.     In  the  nnddle  of  this  time 


F"  T.  55. 

RATTt.E  OF  HK'l.IU'A,  BRT  WITH 
CKDAH  IIAHK.  ItEl'UESKM  INcl  A 
InNVENTliiNAl.lZEl)   FAf".. 

Height,  lOiiielief;  lilacU. 
IV  A,  Nn.  14IHI,  llnynl  Kclin.  Kraiilil>  ill  Muw , 

IliTllll.      I'nlleil..!    I.v  A.  .l»r..l.si.li. 


i  i 


i  1^ 


■  I 


438 


REPORT   OF    NATIONAL    MUSEUM,  1895. 


1 

; 

^  I 
i 

I: 


lu'  reappears  near  the  village  and  his  sharp  whistle  and  his  cries,  "liap, 
hap,  hilj)''  (eating,  eating,  eating),  are  heard.  Then  lie  comes  back  to 
fetch  his  k-l'ncxalaLala,  who  must  procure  food  for  him.     (See  p.  399.) 


Fi;;.  50. 

HATTLK  OK   IIK'LIO-A,  PHOMAIII  ^    Ol'   IIAIDA   MANUFACTUKE. 

Tlio  front  ri'iirosciilx  a  hcii  iiioiislcr  witli  a  bear's  liead  and  a  ulinlo's  body,  wliicli  [a  indicated  by  tlio 

tins  on  tlu^  face;  tlio  liailv  rcprcspnts  a  man.      Uoiglit,  '.)h  indics;  l)lacU  and  red. 

IV  A.  \...  -.i-,4,  Uiiviil  EtliiiMirrinliicul  Muwuiii.  M.rliii.     (',.ll,..|,.,l  l,y  A.  Jiic.il,..,.|i. 

Tlie  k-i'n((alaLala  i.s  always  oue  of  his  female  relatives.      Finally  he 
returns  and  attacks  every  one  upon  whom  he  can  lay  his  hands,     lie 


Fig.  57. 

HATTLE  Ol'  Ilii'LIIiA. 
nepro.ipntntiniis  of  (wo  faces  i)aint<'d  with  llio  dcsijin  of  tlic  luUor  wlialc  nnd  siirroniidod  liy  ,i  rin<; 
rciircscntin;;  a  ocdar  baric,  rint;.     'I'lio  faces  may  eacli  ri'prcseni  (lie  licad  of  a  member  of  Ibi' Killer 
wliale  SOI  iet\ .      Ileiulit,  7J  iticlies;  reel  on  lirowu  wood. 

|\     \,  N...  :.T".  Iti.ynl  l;ilni..!ir:,|,lil,:,l   Mii*.imm,  IVfliii.     ('..II.-,  I,  .1  ].y  A.  .Iji,  .il,s..n. 

bites  pieces  of  Hesh  out  of  the  arms  and  chests  of  the  ))eople.  .Vs  soon 
as  he  arrives,  the  servants  of  the  ha'mats'a,  the  ht-'lig-a  (healers)  or 
HiVlrtlJla,  of  wiioiii  tlic  Ivwakintl  iiave  twelve  iti  all,  run   up  to  him, 


..ia»^fflk_ 


THE   KWAKIUTL    INDIANS. 


439 


to 


lliu 

lie 
e 


III 
1)1' 


swinging  rattles,  iiie  sound  of  which  is  siipi)ose(l  to  pacify  the  iia'mats'a. 
This  office  is  hereditary  in  the  male  line,  and  eitlier  fonr  or  six  of  them 
must  accompany  the  hfi'mats'a  whenever  he  is  in  an  ecstasy.  They  sur- 
round him  in  a  close  circle  in  order  to  prevent  him  from  attacking  the 
people  and  utter  the  pacifying  cries  "Iioi'i),  lioi'p."'  Tlie  rattles  of  the 
hc'lig-a  are  always  cai'vedwith  a  design  which  originally  represented  a 
skull.  Figures  51  and  .'•2  show  this  design  clearly,  hut  it  often  d«'geu 
erates  into  the  representation  of  a  conventional  face,  and  in  some  cases 
it  has  simply  a  rounded  shape,  and  an  animal  is  carved  on  its  face. 
(Figs.  5,3-59.)  I  do  not  know  if  the  beautiful  rattles  wlii(;li  are  used  by 
the  he'lig-a  of  the  K wakiutl,  but  which  were  made  by  the  I  lr''iltsu(|  and 
represent  the  thunder  bird  on  a  round  rattle  (tig.  (JO),  had  originally  a 
dilferent  meaning.  In  olden  times,  wiien  the  hii'mats'a  was  in  a  state  of 
ecstasy,  .slaves  were  killed  for  him,  whom  he  devoured.  The-  following 
facts  were  observed  by 
Mr.  Ilunt  and  .Mr.  Moftat 
in  the  early  days  of 
Fort  llui)ert:  When  a 
ha'mats'a  had  returned 
from  the  woods,  a  slave, 
a  man  of  the  yanaimo 
tribe,  named  Xu'ntEni, 
was  shot.  They  saw 
him  running  down  to 
the  beach,  where  he 
dropped.  Then  all  the 
nu'Luiai,  of  the  Kuc'xa 
tribe  Went  down  to  the 
beach  carrying  knives 
and  lances.  The  bear 
dancers  and  the  ha'- 
mats'as  followed  them. 
The  nu'LuuiL  cut  the 
body  with  their  knives  and  lances  and  tlir  liii'mats'as  s(|iiatt<'d  down 
dancing  and  crying  '•  hap,  lifii*."  Then  the  bear  (lancers  took  ii])  the 
llesh  and.  holding  it  like  bears  and  growling  at  the  .same  lime,  tliey 
gave  it  1o  the  highest  ha'niats'a  lirst  and  then  to  the  others.'  In  mem- 
ory of  this  event  a  face  i'  j.  "senting  IhixbakiiiilaniiXsi'wae  was  carved 
iu  the  rock  on  the  beacli  .>  lie  place  where  the  slave  lia<l  been  eaten. 
The  «'arvinj<  is  done  in  sai.«'  -rone,  which  was  battered  down  with  stone 

'ife'  !*;■  .iri^'  Hunt,  who  told  nic  lliisHtniy  .ih  reported  to  him  by  his  r.iilicr,  wiio  had 
1  ifhled  (he  t'olhiwiiif^  reniaiks,  wiiicli  are  of  iiiteicHt  as  cliicidat- 

iijX --o  i.<'  ■'=^frin'  ■   .  w  s  of  t !         "-iliis.     'I'he  slave's  wift'  was  at  that  time  in  the  fort. 
Hhf  \vi\it  <jn^  /m  ihc  j<;all'  i  ailed  out  to  the  h;i'iiiats'a  ;  "I  will  [x'wo  yon  livo 

y  livf      /;li«'  .^pii-it  •>•    ,</iir  w  .ntcr  daiu'o  cfrciMonial  is  slioiii;-,  Imt   iniiic  is 

Vi»i  W  ■:.<<<' my  hiw's'^tl  with  f;im  and  linllet,  and  now  I  will  kill  .m>ii  wilh 
t  .■   ■<  ■'     Aft*-'  ''\<' /enrs  all  thoHo  who  had  t. ikon  part  in  tlic  ninrdt>r 


l'if;.,->8. 
UATri.i;  <ii'  hK'mo-a. 

Krpivsciitiitiiin  III'  a  lii'in;;  witli  a  liiiiimn  In  ad,  IiaiiilH,  .inil  IVrt. 
1111(1  ii  dorsal  tin.      I'Ik^  loot  fdiiii  I  In'  liand'  ■  i  it  (lie  tattir,  «  lii(  h 
is  Hot  with  codur  liai'k.       I.enfjtli,  U  iiuln        hliick  and  lilin'. 
1\    A,  N,..  l:r.''.i,  lt..y;il  Kllin...:r,-.|.lii.  al  Mii».'iiiii,  H.rliii.     ( ■.,ll,.,i,..|  I,;     \.  .l:i.  ..l.>,ii. 


1^^'  l!' 


I'    *':' 


440 


llEPOHT   OF    NATIONAL   MU8EUM,  1895. 


Ml  5 


1  i  j 


liaminei'H  (I'lato  2.'i).     Near  this  rock  earvinj^  tliero  are  a  number  of 
otlier.s  and  imicli  older  ones  (Plates  24-i'(;,  lif>-.  (\l).    The  indiauM  have 

no  veeollection  of  the  incidents 
which  they  are  to  (iouiuieniorate. 
They  say  that  they  were  made 
at  the  time  l)efor<i  animals  were 
transformed  into  men. 

I  received  another  report  of  the 
killinj^-  of  a  slave.  A  female  slave 
was  asked  to  dance  for  the  ha'- 
mats'a.  Before  she  began  dan- 
cing-she  said:  "  Do  not  get  hungry, 
do  not  eat  me."'  She  had  hardly 
said  HO  when  her  master,  who  was 
standing  behind  her,  split  her 
skull  with  an  ax.  Slie  was  eaten 
by  the  li;Vmats"a.  This  happened 
in  Xewettee,  and  (i'omiona'kula, 
who  participated  in  the  perform- 
ance, was  living  until  a  ('oui)le  of 
years  ago.  lie  told  me  that  it 
is  exceedingly  hard  to  eat  fresh 
liuman  llesh,  nnich  more  so  than 
t<»  eat  dried 


HAITI. K  in-   IM-.'I.Ki  A. 

licpn'siiitiiticii  iif  ii  liciiif;  with  ii  Iniiuaii  lnail, 
IiuikIh,  iiiid  fcot,  niicl  iIdisiiI  liiis.  Lcii)^(li,  !l 
inches;  f{''<''".  I'l.K'k,  leil. 


IV  A,  No.4'.'4,  Il.ijMil  Klhn.>i;r.-ililiii:iL  Mii^'U' 

Irv   A.  .lil.nl.s.ri. 


,  IliTlin. 


"ll.-.l.-.l 


c  o  r  p  s  e  s. 

The  bones 

of  the  killed 
slaves    werc^    kept    at    the    north    side    of    the 
house,  where  the  sun  <loes  not  shine  upon  them. 
])uring  thefouilh  nighl  tiiey  were  takenout  ofthe 
house,  tied  up,  \v«'ighted  with  a  stone,  and  thrown 
into  <l('<'p  water,  because  it  is  believed 
that   if   they  were   l)uried   tliey  would 
come  back  and  take  their  master's  soul. 
When  the  ha'iimts'ahad  bitten  apiece 
out  of  tiie  arm  <d'one  of  his  enemies,  he 
drank  hot  water  after  having  swallowed 
the  llesh.   It  was  believed  that  this  would 
result  in  theinllammation  of  the  wound. 
Nowadays,  when   the  <'eremoides  ha\e 
lost  muchoftheirfcvmer  cruelty,  they  do 
not  actually  bite  the  piece  of  llesh  out  of 
the  arm,  but  merely  pull  the  skin  up  with 
their  teeth,  sucking  hard  so  as  to  remove 
as  much  bh)od  as  possible,  and  tlien  with  .i  snndl  sharp  knife  cut  oil 
secretly  a  ])iece  of  skin.     This  is  not  swallowed,  but  hidderi  behind 


llAri'l.K   111'     MK  I.KJ'A. 
Iji'ii;;lli,  W  iiii'lics:   lilai  K  ami  inl. 

A,  Ni-.  ;".v2,  UM\ill    ICUllliitfrillillic.it    Musi'Utti.    r..riiii. 
COI.vlr.ll.v  A..I:i,  .il.s,i,. 


'Qoai.i  iiii;  siilii  nMxeii. 

l^'  lull  1n'  liuuyiv  to  nil'. 


m 


Report  of  U,  S  National  Museum,  1895.— Boas 


Plate  23. 


^^^fS^f^^^r^^,     W^--*^"'" 


Rock  C/»rving  on  the  Beach  at  Fort  Rupert,  representing  the  Face  of 

BaxbakualanuXsi'wae. 
Krniiia  |ili(iliif.'r;'.iili. 


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Report  of  U   S  National  Museum,  1895— Boas 


Plate  24. 


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Report  of  U,  S  National  Museum,  1895.— Boai. 


Plate  25. 


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Report  of  U   S  National  Museum,  1895- Boat 


Plate  26. 


Sat-.-  ■■■'*~v_'f-K-?  ^tJc^Tr*L.   ■  ■** 


ti,  ^^- 


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Rock  Carvings  on  Beach  at  Fort  Rupert,  representing  a  Series  of  Human 

Faces. 
From  a  photoKrupli. 


1 


IMAGE  EVALUATION 
TEST  TARGET  (MT-3) 


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Photographic 

Sciences 

Corporation 


23  WEST  MA  hi  STREET 

WEBSTER,  N.Y.  MS80 

(716)  872-4503 


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Report  iif  U.  S   Nationa   Mjteum.  1895       Boat 


Plate  27 


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Tree  Burial  in  Fort  Rupert. 

Friiiii  a  pliiil(>)(ru|ih. 


'    n'i^ 


' '  • '. 


THK    KWAKIIJTL   INDIANS. 


441 


tbe  ear  until  aftor  the  dance,  when  it  is  returned  to  tlie  owner,  in  order 
to  assure  liini  that  it  will  not  be  used  against  liiiii  lor  purposes  of 
witeluraft. 

B«"-'ide8  devouring  slaves,  the  ha'inats'as  also  devour  corpses.  When 
a  new  hil'mats^a,  after  being  initiated,  returns  from  the  woods  he  will 
sometimes  earry  a  corpse,  which  is  eaten  after  his  dance.  The  bodies 
are  prepared  for  this  ceremony.  The  skin  is  cut  around  the  wrists  ami 
ankles,  as  they  nuist  not  cat  the  hands  and  feet,  it  is  believed  that 
else  they  would  die  immediately.  The  ha'mats'a  must  use  for  this  cere- 
mony the  (!orpse  of  one  of  his  deceased  relatives,  which  the  hc'lifj-a 
must  prepare.  The  Kwakiutl  used  to  bury  their  dead  on  trees.  The 
body  was  placed  in  a  box,  and  these 
boxes  were  placed  on  branches  a 
considerable  distance  up  a  tree. 
There  the  boxes  were  i>iled  owv  on 
top  of  the  other  (Tlate  L'7).  The 
bodies,  when  so  exposed  to  the  ac- 
tion of  the  freely  circulating  air, 
mostly  mununify.  A  corpse  is  taken 
down  from  the  tree  ami  is  soaked  in 
salt  water.  The  he'lig-a  takes  hem- 
lock twigs,  the  leaves  of  which  have 
been  removed,  aiul  jmshes  them  un- 
der the  skin,  gradually  removing  all 
the  decayed  tiesh  until  nothing 
but  the  skin  renuiins.  Alter  this  is 
done  tlu'  body  is  placed  on  top  of 
the  small  hut  in  which  the  novice 
(g'i'yakila)  is  living  while  he  is 
staying  in  the  woods.  The  hands 
of  the  body  Ining  down,  its  belly 
is  cut  open  and  spread  with  sticks. 
The  hiVmats'a  keeps  a  fire  under  it 
and  smokes  it.  F<)nr  days  before 
he  returns  t()  the  village  he  sends  for  all  the  old  ha'mats'as.  When 
tliey  come,  he  tells  them:  "These  are  my  traveling  provisions,  which 
I  received  from  HaxbakualanuXsF'wae.'' '  lie  asks  them  to  point  out 
what  shares  they  <lesire  to  have  when  he  will  return.  They  take 
vhe  body  down  and  ])lace  it  on  a  clean  mat.  Each  points  out  what 
he  desires  to  have.  His  return  will  be  described  later  on  (p.  oL'T). 
Mis  k'i'ni|alaLala  returns  with  liim.  She  carries  the  (•or|)se  which  has 
lieen  prepai-ed.  She  goes  backward,  fiu-ing  the  liii'niats'a.  When  she 
leaches  the  right  side  of  the  lire,  the  hfi'njats'a  enters  th(!  house.  He 
stoops  so  that  his  face  is  close  to  the  ground.  On  entering,  he  turns 
four  tinu's,  descends  to  the  middle  of  the  house,  and  when  he  is  four 
steps  away  from   tlu^  door,  ln'  turns  again   four  times.     When  the 

■  (l-aini'.ii        niwii  lUoa        ilii    n'fi  i.ila   yiis  |{axliakii!ilanuXHi  \va<'. 
ThiH  my    Iruvellug  iiroviHiuiiH.  tlitt  loixl  );iv)'ii     liy       ISuxImkiiiiliiuuXsl'waA. 


FiB.Gl. 

UiH'K   lAliVlMl    AT  Koni    Ull'Klir. 

Ui'iglit,  l.'i  iiiclii-.s. 


L'l  'I 


'  •! 


TT^ 


^1 


442 


KEI'ORT    OF    NATIONAL    MUSEUM,   l«9"). 


I 


Vii:.  02. 

DANCE  l)V   THK  IIA'MAI  SA. 
Krnin  A  Mkvtch, 


:  1 


k'i'iiqiiluLiilii  reacln's  (be  roar  oC  the  Iioiimc,  s1i«  turns  ajjjiiiii.  A  drum 
is  placed  in  tlio  middle  <»f  the  rear  oC  tlio  limisc,  bottom  ii|>.  The 
k'i'n(|akLa1a  pretends  to  put  tiie  corpse  on  tiie  drum,  hut  walivs  past 
it,  the  ha'mats'a  Ibllowing  her.  At  the  door  she  turns  again,  pro- 
ceeds around  the  lire,  uud  wlieu  site  readies  th(^  «hum  a  second  tinu', 

slie  rurns  again  and 
pretends  to  i)ut  the 
body  down.  At  tliis 
tinu^  all  tlie  old  ha'- 
mats'as,  who  have 
been  outside  the 
house,  .iumi>  down 
from  the  roof  aud 
rush  in  throuji;!!  the 
doors.  They  are  all 
naked  and  follow  the 
k-i'n([ulaLala  in  a 
state  of  hij>h  excite- 
nuiut.  When  they 
have  run  around  the 
lire  four  times,  the 
body  is  put  dowu  on 
the  drum. 
Tiie  master  of  cere- 
monies (see  ]).  oOl)  begins  to  cut  it  and  distributes  the  ilesli  among  tlu; 
ha'mats'a.  But  lirst  the  k-i'n<|alaLala  takes  four  bites.  Tlie  people 
count  how  many  bites  each  of  them  swallows.  They  are  not  allowed 
to  chew  the  Hesh, 
but  they  bolt  it. 
The  Ic-i'ncpdaLala 
brings  them  water 
todrink  iii  between. 
After  this  part 
of  the  ceremony  is 
tinished,thehe'Iig'a 
rise,  each  takes  one 
ha'mats'a  at  the 
head,  and  they  drag 
them  to  the  salt 
water.  They  go  into 
the  water  until  it 
reaches  up  to  their 
waists,  and,  fac 
ing  the  rising  sun,  they  dij)  the  ha'mats'a  four  times  under  water. 
Kvery  time  ho  rises  again  he  cries  hap.  Then  they  go  back  to  the 
house.  Their  excitement  lurs  left  them.  They  «lance  during  the  fol- 
lowing nights.  They  look  downcast  and  do  not  utter  their  pecu- 
liar cries,  hai),  hap.    They  do  not  dance  sijuatting,  but  in  an  erect 


Fij;.  n;i. 

IIKAII    UIMi   UK   llA'MATfSA,  01lNAMKXTb:I>   WITH    Ki)l  It  <|[(  iHSI'll-.iKS. 
r^it.  Nn.  isiisis,  r.  S.  N.  M.     (■..Iliil..!  Ii.-   I'.  II..H.. 


' 


THK    KWAKIUTIi   INDIANH. 


44.*i 


or. 

he 

ol 

II- 

lect 


. 


Vig.  04. 
HEAD  IIINU  op  llA'l|A'l'.-<'A. 

-•',  Itoyal   Kthn<>tfr>|>hUml    \lii<M'iitit,  IWrllii.     t'tit 
l»li'il  liv  A.  .In<nl"i>n. 


I 


IM)8itioii.  After  tlio  closr  ;»f  tlic  <;«*r<Mii(>niiil  the  hii'nmts'ii  by  the  pay- 
iiioiit  of  Mankcts  iiideinnilitis  those  whom  lie  has  bitten  and  the  owner 
of  shives  whom  h«>  has  killed. 

The(!erein<niialof  the  return  of  the 
ha'niats'a  will  be  deseribe<I  later  on, 
when  an  aecomil  of  the  whole  winter 
ceremonial  will  be  jjiven.  My  obie<'t 
here  is  to  deserilx'  the  manner  of 
dancing,  so  that  I  do  not  need  to 
refer  to  the  hubject  again  later  on. 

The  hiVnnits'a  has  two  ways  of 
diint  ing — one  representing  him  in  a 
stage  of  greatest  excitement,  the 
other  when  he  is  beeoming  paeitied. 
Ilislirst  danee  and  sometimes  part  of  the  second  are  danced  in  the 
former  position,  the  others  are  danced  in  the  secoml  position.    The 

first  da'ice  represents  him  as  looking 
for  hnnmn  flesh  to  eat.  lie  dances 
in  a  si|Mattitig  position,  his  arms 
extendo<l  suleways  and  trendding 
violently  (ligjL*).  lie  tirstexteiuls 
thum  to  the  right,  then  to  the  left, 
changing  at  the  same  tinn-  the  posi- 
tion of  the  feet  so  that  wlu-n  extend- 
ing his  arms  to  the  left  he  rests  on 
his  left  foot  and  the  right  foot  is  ex 
tended  ba<'kwardj  when  extending 
his  arms  to  the  right,  iie  rests  ou  his 
right  foot  and  t'><'  left  fool  is  extended  i)ackward.  Tims  lie  moves  on 
slowly  with  long  steps.  His  head  is  lifted  up,  as  though  he  was  looking 
for  a  body  that  was  being  lu'ld  high  up  in 
front  of  him.  His  eyes  are.  wide  open,  his 
lipK  pushed  forward,  and  from  time  to  time 
he  utters  his  terrible  cry,  h;ip.     His  attend 

ants  surround 
him, and  tn-oof 
them  hold  him 
athisiM'i'k  ring 
that  Iiemayiiot 
attack  the  peo- 
ple. When  in 
the  rear  of  the 

house,  he  suddenly  changes  his  i)osition, 
])utting  nis  hands  on  his  hipsamljnmping 
in  long  leajjs  with  both  legs  at  the  same 
time,  his  fare  still  bearing  the  same  expression.  In  this  position  he  turns 
in  the  reav  of  the  lire.     Thus  he  contiuucH  his  four  circuits^  changing 


a" 

Kiij.tl"). 

IIKAD    IIIMI   III'    HA  MAItl  A. 

I\    A  .  S. ...-.;«,   licvii   Klliii..|irii|iliUal    Mii«-.nii.    H.-rlli 
I...  I...!  I.v   A.  Ju...l,.,.„, 


FiK.  06. 

MKAI>  UIMi  or  IIS  mais'a. 

fliHIl    clllHS|lircr    ripll  solllillj;    dm 

milky  xviiy. 

I\    \,  \...l>l7>i.lt..ynl  Kllin..rfra|.liliiil  Mii-uni. 
:i«Tlii..     f(.||i<i-.l  l,\  K.  Il".'i«. 


liK.CT. 

IIKAlP    111X11    Ol     IIA'.MATSA. 

IV    A.  \...  ;.7li,  U...M1I   Kllm..Krai.hin.l    Mii«i 
"""wS'i.     <'oIIt.i'...l  t'V    \.  .Inrnhm-ii. 


t» 


I  . 


<  I'' 

1 1  »il 


I 


[I 


444 


UKPOKT    OF    NATIONAL    MUSEUM,  IHir.. 


(Vniii  time  to  tiiiK'  from  tln^  slow  trtMiihliiiff  inoveiinMil  to  the  lonjj  leaps. 
Diiiinj;  tliis  time  liis  k-riKiahiLaln — if  lie  is  u  noviee — dances  baekwniul 
ill  front  of  liiin.  >Slie  stands  ereet  and  liolds  lier  hands  and  forearms 
extended  foi\  ard  as  though  she  was  i'arryiiijf  a  body  for  tin*  ha'mats'a 
to  eat.  Then  his  eyes  are  ilirected  to  her  hands,  wliieli  she  kee]>a  mov- 
ing' ui)  and  dowu  u  little  with  eaeh  step.     Her  open  palniH  are  turned 

upward.     In  his  second  dance  the 
hiVnmts'a  dances   staudiiif;   erect. 
While  in  his  lirst  dance  he  is  naked, 
he   is   now   clothed   in    a  hlanket. 
Now  he  holds  his  forearms  upward, 
the  elbows  bciny  near  his  Hanks,  the 
palms  forward,  the  llnjjers  li<;htly 
bent.    His  handsale  still  trembling; 
violently.      His   dance   consists   ol 
rliytlimi(!al    ste]>s  coincident  with 
the  beats  of  the  batons.     He  takes 
very  hifjh  steps,  so  that  his  knees 
almost  touch  his  chest.     When  riris 
ing  one  foot,  he  bends  at  the  same 
time  the  knee  of  the 
other    leji',    and    thus 
droi)s  his  trunk  consid- 
erably withcnt  chang- 
ing his  jiosition  (Plate 
L'S).     He  always   jnits 
down   the  wli(»le   sole 
of  his  foot. 

When  he  lirst  returns 
from  his  initiation,  he 
wears  a  head  ring,  neck 
ring,  waist  ring,  brace- 
let, and  anklets  madv'. 
of  hemlock  branches. 
The  form  of  these  rings 
varies  according  to  the 
legeud  from  which  the 
ha'mats'a  derives  his 
origin.  While  most  of 
them  have  plain  hemlock  rings,  one  ha'mats'a  of  the  Koskimo  has  his 
set  with  small  rings  of  white  peeled  twigs,  which  set  off  clearly  against 
the  <lark  green  ring  of  balsam  piiu'  (see  p.  59.5). 

The  i)ainting  of  the  face  of  the  ha'mats'a  also  depends  upon  the 
legend  from  which  he  derives  his  origin.  Most  of  them  have  their  faces 
painted  black  all  over,  while  others  have  two  curved  red  lines  on  each 
cheek  runuing  from  the  corner  of  the  mouth  to  the  ear  in  a  wide  curve 


I'ijI.BK. 
I.AIIUK   Mi;.M)   lilMi   OK    HA'MATS'A. 

Knuit  unci  Hide  \  ii'H  . 

M,  Uc.yiil  Klhn"u'r:i|<hU'.'il  Miiwiiin.  lUrliii.     <'..Mn  l.il  Iry  A.  .Inrnlm-ii. 


iVi 


Report  of  U   S   N»1'   na    Musfum   1895       Bnis. 


Plate  28. 


leaps. 

kwiu«l 

eanus 

inats'ii 

s  mov- 

tunu'd 

ice  tlie 
erect. 

iiaUe«l, 

lanUet. 

pward, 

iksjtlie 

lightly 

!inl)ling 

sists  ol 

ijt  witli 

le  takes 

is  knees 

luMi vyis 

lie  same 

i  of  the 

u(l    tlins 

k  consi*!- 

1  chanK- 

m  (Plate 
^'R  jmts 
)le   isole 

retnrna 
ition,  lie 
{i,  neck 
g,  brace 
;s  madv'. 
anches. 
serin  jis 
ijlto  the 
hii'h  the 
ives   his 
most  o'' 
has  his 
imainst 


III 


Ipon 


the 


leir  hices 
Ion  each 
lie  curve 


Dance  of  the  Ha'mats'a. 

Till'  |H-culiai'  ht'iid  ami  iieok  liiiK  <>)'  tin-  ilaiu'cr  wi-ii-  (ilitaiiii-<l  t'loiii  I  In-  TliiiKit.  Iiis  ^raniliniitlier 

liiMUK  ol  tilt'  r(iin,'a.ss  ti'ilH'. 

I'Viiiii  a  |ili()iiiKra|ili. 


i  1:-  .i 

! ;  i:  i 

s 


r 

i' 


til 


o 
o 

a 


THE    KNVAKIUTL   INDIANS. 


445 


wliirh  in  coiivavc  on  tlie  upper  side.  This,  it  is  Hiiid,  is  where  liaxbaku- 
jilaimXsi'wtie  rubbed  oH  the  hii'nuitsVrt  Hkiii,  or  to  indl(rate  that  th«'y 
are  livinjf  ou  hhM>d.  According  to  the  le};ond,  the  various  hfi'mata'as 
become  excited  l>y  seein/;  certain  objects  or  byheariii},'  them  mentioned. 
All  of  these  reler  to  death.    The  exciting  object  lor  one  hii'nuits'a  is  the 


F%.  10, 


KlK.  II. 


KlK.  T3. 
Figs.  00-73. 

WIll.lTLK*  l>V   llA'.VAlS'A. 

Vi.n.fi'J,  double  wliiHt  If;  llf;.  711,  hoiii' wlii.sflti;  Hi;.  71,  wlii»tlriil'llvii 

voictis;  tig.  7'J.  doulilu  wliiltle;  lig.  73,  Biiiglo  whistle. 

Sriile  I. 

IV  A,  Nub.  1''.KI<i,  (abl.  WMkI,  I'-M,  U:'.ir.   Unyal  Ethnii|{r»|>lilriil  Miiwum,    IWriiii. 
i'ullet-tftl  )>v  A.  Jacobsen  ntid  K.  Hfiai. 


iHU'm.E  WHI.iTLh,  WITH 
FOUK   Vl)l(K.S. 

Scale  \. 

IV  A,  No.  irtlv.K.ij:.!  Klhno- 
urii|ihi<'itl  \]iiH4'inii,  Hi-rlin. 
Collillf.l  Ijv  a.  .lacolnwn. 


{fhost  or  corpse ;  for  another  one,  skulls ;  for  still  others,  "  a  head  cut  ott" 
or  maggots  or  x-a'wayu  (opeu  door).  Whenever  any  of  these  words 
occur  in  a  song,  or  when  a  dance,  figure,  or  painting  is  shown  repre- 
senting these  objects,  the  ha'mats'a  who,  according  to  his  legend,  is 
affected  by  them  falls  iuto  a  state  of  ecstasy. 


r 


'  1 1 


44(i 


Ki;p(»UT    Ol'    NATIONAL    MUSKl'M.  IKO.'i. 


If  tliu  (liiiiccr  \H  not  a  iiovico.  Iicdiiiiccs  tlw  (list  <laiM-c  with  liis  coUar 
liai'U  uiiiaiiuMits.  \vlii«'li  tliu  iii'W  lia'inats'ii  iloi-s  imt  wear  until  his 
touith  daiif*'.  TIm's*'  ronsist  of  a  In-avy  <'r<»\vn  of  plated  ledar  l»ark 
and  a  uwk  viua  to  i'onespotnl,  anklets,  and  hratoh'ts  ((Iks.  (».'{-<!S). 

Tlu!  head  tinj;  ll;;\  <».'$  is  wt  with  lour  rrosspim's.  Tln's«  cntsspit'ci's 
d<>si;;nat*'  tin*  ;;ilt.''' of  the  spirits  who  havfHnitiatcd  tiic  <-annil)al.  The 
front  piece  repiesents  the  milky  way.  the  eanniltal  pole  of  Haxliakn 
alaniiXsiwa",  the  two  lateral  piect'S  represent  the  ho'Xhok".  The 
rear  erosspieeo  is  said  to  he  inert'ly  an  orininient.  Sonn*  ha'inats'as 
wi'ar  a  hear  skin  \vhi<'h  is  set  MMtli  '  ne  scalps  of  the  slaves  whom  he 
has  eaten  or  of  th(>  enemies  whom  he  has  slain.    The  symholie  meaidn<;' 

of  a  nnndH>r  of  erosspieees 
will  he  th'seriited  in  (h'lail 
further  on  (p.  4J9). 

hurin;;  the  dances  <»f  the 
Iia'mats'a  whistles  are 
heard  (li};s.  («»-7l),  which 
represent  the  voices  (»f  the 
si»irits.  Most  of  these 
whistles  are  small.  They 
are  made  of  red  cedar.  A 
few  are  made  of  hone. 

After  his  lii>t  dance,  the 
ha'nnits'a  disappears  in  a 
room  set  a|)art  for  this  pur 
pose  in  t  he  rea  r  of  the 
house.  It  is  called  the  nnVwir.,  and  is  supp»»sed  to  he  the  house  of 
UaxhakualanuXsi'wae.  Its  front  is  i>ainted  v  th  desifjns  which  repre- 
s(!nt  either  the  face  of  IJaxhakinilanuXsi'wae  himself  or  that  of  his 
servant  the  laven.    Tlu'  top  of  the  front  is  set  with  fiin;;es  of   red 


KiR.  75. 


I'AINTl.Nll  ON  TIIK  KlKlNT  OK  A  MA  Wll..  HKl'HKHKMIMI  HIE 

I'ACK  "K   IIA^IUKI  AI.A.NrX>«i'\VAi:. 

I  r.>Mi  usk.l.  If. 


cedar  bark  (li{ 


..>) 


The  room  is  always  so  airanjicd  that  when  the 


Ini'nnits'a  n'ajtpears.  he  conies  out  of  the  mouth  «d'  the  paintiiijjf  on  its 
front.  Plate  LM>  shows  the  Iia'mats'a  connn;-'  out  of  the  secret  room, 
which  is  painted  with  the  desijjn  oi'  the  raven.  His  attendants,  as 
soon  as  he  appears,  run  ui>  to  the  secret  room  ami  hold  the  lia'nuits'a, 
at  his  neck  riuj?.    Then  he  comes  forward  and  performs  his  dance. 

This  room  is  used  only  by  the  novice.  For  him  also  a  hi}j;li  polo  is 
erected  in  the  middle  of  the  rear  of  the  house.  It  is  called  the 
ha'msp'e(i,  the  cannibal  jHde.  It  is  a  mast  from  '?0  to  4(>  feet  hij;h, 
whi(!h  is  wound  with  red  cetlai-  bark.  At  the  top  is  a  short  crosspiece 
about  1  feet  in  length.  The  cedar  bark  extends  up  to  it  so  that  it 
forms  a  triangle  at  the  top  of  the  pole.  Sometimes  a  triangle  i)ainted 
with  the  face  of  BaxbakufdauuXsi'wae  is  fastened  to  it  instead. 

As  mentioned  before,  the  novice  after  his  first  dance  disai)])ears  into 
his  secret  room.  vSoon  his  cries  are  heard  again,  and  he  is  seen  connng 
owt  backward  at  the  side  of  the  nnl'wiL.  He  wears  the  mask  of  the 
raven.  Qoa'<ioaXualanuXsl'wae  (fig.  70),  whicU  it  is  supposed  is  growing 


V^v 


Rtpon  of  J   S  NitiontI  MuMum   189$.— Bou. 


Plate  29. 


V 


Tin 


)ieco 
at  it 
lited 

into 
liny- 
the 
iiig 


I     . 


2    -- 

O    2 


X 

O  /. 

UJ 

«)  :- 

u.  V 

O  - 


O  - 

i  I 

Z  c; 

O  V. 

0  C 
<  ■= 

S  z 

'<■  J: 

1  - 


c 
u. 


i 


■ 

i 

',■1 

i 

\  < 

T 


I  *■ 


S      ,     (I* 


fill 


^ 


\\ 


1^. 


I 


'  'if 


i' , 


! 


r  I 


IWi 


Ml 


Report  of  U.  S.  National  Museum,  1895.     Boas 


Plate  30. 


m 


A. 

.St 


^ti 


m 


!li 


u 


tc 


!         It 


iiij 
< 

'in 
X 

3 


l< 
< 

X 

< 

CD 

a 

z 


EXPLANATION    OF    PLATE    3C. 


1 
2 


4 


'r,    t.  1  aiiitmjr  on  lower  side  „/•  ti,,,  ,„.„..  . 

^■■-  .1...  An...,.,..,,  M,.so„„.  .„•  y«,„,,,  „,,,.,,^.  ,.„;v:;,_, 


'U 


f 


■  ! 


|V  1 


„:       \ 

;.r 

i 

,1          ! 

THE    KWAKIl.TL    INDIANS. 


447 


out  of  his  IxMly.  lift  now  poi'soiiates  tlio  sliive  of  r.axhakniiliUinX.si'- 
WiU'.  Actually,  it  is  not  the  same  person  wlio  is  wi-aiinii-  this  mask,  but 
somebody  clsi^  who  dances  in  his  place,  lie  crouches  so  that  the  long 
beak  of  the  bird  is  close  to  tiie  jiTound  and  turns  his  hea<l  with  sudden 
jerks  to  the  vi;;ht  and  to  the  left.  IJoth  his  hands  an;  hidden  under 
his  blanket  and  with  tliem  he  inills  strings  which  make  the  Jaw  of  the 
mask  open  and  sliut  very  rapidly,  thus  producing  a  loud  clappering 


noise.  As  soon  as  the  mask 
ap])eiU's,  the  singers  begin 
the  following  song: 

Wa !  Everybody  is  aCraid  ol'  the  Tsr  ts'arqa  mask  of 

l>axliakii;ilaiiu.\.s;  \va«'. 
W'al   Everybody   i.s  afraid  of   tlic.  raiiiiiliiil   mask   of 

(^oa'iioaXnalaimXsi  wai'. 
His    liookt'd-bcak     mask     causes     lliittiTin<;    of    tlie 

lieart. 
His   ho  Xbok"    liead    iiiasli    causes    llnttering   of    I  lie 

heart.  > 

After  tluxlaneer  has  moved  around  the  fire 
four  times,  he  disappears  behind  the  mfi'wiL. 
Then  the  ha'mats'a  comes  forwar<l  again  out 
of  the  mfi'wiL  and  dances  in  a  s(|uatting 
])osition  as  before,  but  perfectly  naked. 
lie  disappears,  and  next  a  dancer,  the  same 
one  who  wore  the  first  nnisk,  appi'ars,  com- 
ing out  '  -kward  at  the  side  of  the  mfi'wir.. 
He  wears  the  mask  of  UaxbaknahinnXsi'war' 
himself,  and  fiances  and  moves  in  tlu'  same  jtosition  as  the  (^ori'(|oa- 
XualauuXsi'wac.     (Fig.  77  and  IMate  .'!(».) 

It  will  be  noticed  that  some  of  these  masks  are  set  with  skulls  carved 
of  wood.  These  have  variiMis  meanings.  They  may  indicate  that  the 
nmsk  was  obtained  in  war,  or  that  as  numy  slaves  were  killed  for 
the  novice  as  there  are  skulls  attached  to  the  mask,  or  finally  they  imiy 
belong  traditionally  to  the  particidar  hfi'mats'a.  Throughout  these 
<!eremouies  it  nnist  be  borne  in  mind  that  the  different  InVmats'as  have 


MA>K    iiK    I^OA  (,H>.\XI  AI.AXfX- 

srwAK,  sivr  WITH  iKAiiir.ns 

ANO  HKI)  CKDAi:  HAUK. 
Li'iitilli.  4'IJ  iiii  lies;  lilurk, 
jiTefii,  ml,  whiti-. 

1\     A.  %■■.  v.-.'.   I;,.j,.,|   i;(li,i..i.r!i|.lii.al 
Mii«,inii,  li.Hii,.     (■,,ll,.,t,.,ll.y  A.  .1:1- 


i::ii 


1  /ta 


'See  Appendix,  paj^c  tWti. 


i'l 


448 


REPORT   OF   NATIONAL   MUSEUM,  1895. 


each  a  soparate  tradition,  and,  tberetbrc,  tlieir  masks  and  ornaments 
differ.  While  tlie  (hincer  who  wears  the  mask  of  Baxl)akiiahinuXsT'',var' 
is  daneing,  the  sinyers  sing  the  followinj^'  sonj;': 

Ho  is  carrying  the  hu'iiiiit.s'ii  head  mask  which  hoobtaincil  rntin  l?axhal{n;iliinii\Hi'war' 
all  aromul  our  world.' 

After  he  has  <hinced  aronnd  the  lire  four  times  he  disappears,  and  then 
the  lifi'mats'a  comes  ajjain  from  out  of  the  ma'wiL  dressed  iu  his  oriui- 
nients  of  red  cedar  bark  and  dances  in  an  erect  position. 

When  an  ohl  ha'mats'a  performs  these  dances,  themasks  donotappear, 
but  he  dances 
four  times  in 
succession,  first 
in  the  squat- 
ting position, 
then  the  hitter 
part  of  the  sec- 
ond dance  and 
his  third  and 
fourth  dances 
erect. 

TheNiVq'oaq 
toq  use  for  the 
novice  the  two 
masks      rei^re- 
sented  in  fig.  78 

and  rhite  31.  Tlie  legend  of  their  lifi'- 
mats'a was  told  in  the  preceding  chapter 
(p.  ;J9<)).  Tlie  mask  which  appears  first  is 
tiie  raven  mask;  then  tlie  dancer  jierforins 
his  second  dance,  wearing  the  oriiainents 
shown  on  figs.  70  and  SO.  Ilis  third  dance 
is  that  of  the  ho'xhok"  (Plate  .'51).  His 
cedar  bark  headdress  for  the  first  dance 
is  shown  in  flg.  70,  for  the  last  dance  iu 
fig.  80,  In  both  dances  he  wears  the  neck 
ring  flg.  81. 

The  raven  mask  (fig.  82)  belonged  orig 
inally  to  a  ha'mats'a  of  the  lle'iltsuq,  from  whom  the  Kwakiutl 
obtained  it  by  miirriage.  When  in  use,  a  sleeveless  waist  of  eagle 
skins  which  reaches  down  fo  the  hips  is  attached  to  it.  The  arms  of 
the  dancer  are  tied  with  red  cedar  bark  above  the  elbows  and  at 
the  wrists.  lie  wears  an  ordin;iry  neck  ring.  Ho  also  wears  bands 
around  knees  and  ankles  and  a  waistband,  all  made  of  red  cedar  bark 
similar  to  those  worn  by  the  dancer  represented  in  Plate  31.  The 
legend  from  which  the  mask  derues  its  origin  is  as  follows:  A  chief 


Fig.  77. 

MASK    OK    nAXIlAKUAI.AND.'CSl'W.VK,    SET 
WITH  liEDCKDAK  IIAUK. 

Length,  27iiicln'.s;  blaclt.  white,  reil. 

I\     A,    Nil.    -i:!,    U"\:il     Kllinii;;raliliir!il     Miiwiini, 


RlTli 


C.  llnli.l  l.v  A.  .l!li-.ilis.'n. 


'  Sec  .\i)iteiidi.\,  page  687. 


1^: 


rsr. 


naments 
I X  si ''.vat' 

nnXsiwat"' 

iuid  then 
his  oniji- 

)t  appear, 


rXSl'WAK,    SET 
HARK. 

white,  reil. 

:r:Hilii«:»l    Miifwuiu, 
.Iju'iihwn. 

Kwakintl 
t  of  eaglo 
e  arms  ol" 
vs  aiul  at 
avs  bands 
edav  bark 
fc  31.  The 
s :  A  chief 


Report  of  U.  S.  National  Museum   189b      Bnas 


Plate  31. 

<■.-«* 

■  ** 

■f' 

.*'  'i^j 

/ 

I   : 


i  ! 


tljii'  i 


im 


THE    KWAKIUTL    INDIANS. 


449 


was  deserted  on  an  island  by  his  slaves.  He  thonglit  ho  wouhl 
have  to  die  of  hunger.  lie  sat  down  and  covered  his  face  with  his 
blanket  and  cried.  Then  he  heard  his  name  bein^  ciilled.  lie  looked 
up,  but  did  not  see  anyone.  He  covered  his  lioiul  ajjain.  Soon  his 
name  was  called  a  second  time,  but  ho  could  not  discover  anyone.  The 
same  hap- 
pened a  third 
time.  Then 
he  bit  a  hole 
in  his  cedar 
bark  blanket 
and  peeped 
through  it. 
Soon  he  saw 
a  mouse  com- 
ing out  of  a  hole  and  calling  him.  He 
threw  off  his  blanket  and  spoke  to  the 
mouse,  who  invited  him  to  enter.  She 
warned  him,  however,  to  take  care  of  the 
door.  The  chief  followed  her.  She  led 
him  down  the  rock  to  Q'o'mo<ioae's  house. 
The  door  of  the  house  was  the  raven, 
Qofi'qoaXualanuXsI'wae,  who  snapped 
at  everybody  who  entered  the  house. 
The  chief  jumped  through  the  door 
when  it  opened.  Q'o'maqoae  gave  him 
the  ha'mats'a  dance  and  the  raven  mask. 

In  order  to  explain  the  meanings  of 
the  crosspieces  on  the  head  rings  and 
of  the  attachments  to  the  neck  rings  of 
the  ha'mats'a,  I  must  insert  a  few  tradi- 
tions referring  to  this  subject : 

Following  is  the  legend  of  the  origin 
of  the  G-agg-aenox : 

The  first  of  the  A'wa-iLala  lived  at 
Ts'a'wate.  Their  chief  was  Gu'mg-ila. 
His  sons  were  Qoa'wiLpe  and  Xa'niats'- 
amg'ilak".  They  were  always  very  happy, 
because  their  tribe  was  numerous.  Gne 
night  they  were  attacked,  and  Gu'ing-ila 
and  his  two  sonsalone  were  saved.  When 
the  day  came  Xa'niats'amg-ilak"  felt  very  ill  at  ease  and  told  his  father: 
'"I  will  go  into  the  woods.  Do  not  try  to  see  me,  my  dear  I"  His  father 
rejdied:  "Only  take  care,  my  son,  lest  something  might  happen  to 
you.  Do  nothing  that  is  wrong,  because  yoii  intend  to  go  and  obtain  a 
magic  treasure.  Rub  your  body  for  four  days  with  hemlock  branches, 
else  you  will  smell  like  man."  Then  they  separated.  The  young  man 
NAT  MUS  95 L*9 


il 


H 


! 


'i; 

:H 

450 


REPORT   OF    NATIONAL    MUSEUM,   1895. 


Fig.  79. 

HBAII  HINd   OK   IIA'.MATS'A. 

rill.  No.  liiBMl,  r.  S.  N.  M.     f'.ille,lril  l.y  K.  Il.ns. 


(     1, 


wont  into  tiie  woods  jit  once  and  rubbed  his  body  with  hemlock 
ItninchcH  for  four  days.  I  le  did  not  speak  to  anybody.  Then  he  walked 
U[»  the  river  TsTi'wate  and  came  to  a  lake.  A  loon  swam  to  the  shore 
and  asked  iiiin:  "What  are  you  d(nn}{  here!"  Xa'niats'aniffilak" 
replied:  "I  am  lookinj?  for  a  magic  treasure."  "Take  my  name,"  said 
the  loon.  "Your  name  is  now  Ta'l- 
t'l'aas."  Tlien  the  loon  tiew  away  and 
Xa'niats'amg'ilak"  left  the  lake  and 
went  up  the  river.  lie  arrived  at  the 
next  lake  and  sat  down  on  the  shore. 
N<,v.-  he  saw  a  seal  cominj;  asliore. 
The  seal  saitl :  "  What  are  you  doing 
here?"  He  replied:  "1  am  looking 
for  a  magic  treasure."  The  seal  said : 
"Take  my  luime.  Your  name  is  now 
La'lelawe(|ame."  Tlie  seal  left  him, 
and  he  walked  farther  ui)  the  river. 
Now  he  arrived  at  tlie  great  lake. 
There  he  sat  down.  Tiien  he  saw  a  sea  lion,  whiih  swam  up  to  the 
place  where  he  was  sitting.  He  asked:  "What  are  you  doing  here,  my 
friend  ?"  Xa'niats'amg'ilak"  replied:  "  I  am  looking  for  a  magi(!  treas- 
ure," and  the  sea  lion  said:  "Take  my  name.  Your  nante  is  now 
Mr>'nakoala."    Then  the  sea  lion  left  him. 

He  went  farther  up  the  river  and  arrived  at  a  very  large  lake.    There 

hesatdown.  Then  he 
saw  a  whale  emerg- 
ing and  coming  up  to 
him.  The  whale 
asked  :  "What  are 
you  doing  here?" 
He  rejdied :  "1  am 
looking  for  a  magic 
treasure."  Then  the 
whale  said  :  "Take 
my  name.  Y^mrname 
is  now  Ya'<iaLnala 
and  Qoayi'mts'e  and 
Ge'maxalas  and  a 
Lfi/Layegalise.  Then 
the  whale  left  him. 
Xa'niats'amg-ilak" 
still  ielt  badly  and  cried.  There  were  no  more  lakes  and  he  wanted  to  kill 
himself.  For  fi )ur  days  he  stayed  there  and  washed  and  rubbed  his  body 
with  hendock  branches.  Then  he  went  to  the  top  of  the  mountains. 
He  came  to  the  top  of  the  great  mountain  Da'duqola.  He  did  not  see 
anything  there,  and  walked  to  the  great  mountain  Nola.    He  did  not 


Fig.  80. 

HEAD  HINO  OP  IIA'MATS'A. 

.  S.  N'alioiml  Mnneniii.     rfillci-t.-'i  l.y  F.  H'>im. 


THK    KWAKIUTL   INDIANS. 


451 


seo  aiiytliintj  tbero.  TlM'refore  lio  felt  badly  and  was  about  to  turn 
homeward.  Then  lie  discovered  steam  rising  halfway  di»wn  the  moun- 
tain. He  went  to  tliat  place.  It  was  eveninfj  when  he  arrived  there. 
He  saw  a  lake  with  steep  precipices  all  around  it,  like  to  a  washtub. 
He  tried  to  find  a  way  to  go  down  to  the  lake,  lie  slept  during  the 
night.  In  the  morning  he  twisted 
cedar  twigs.  He  nuule  fimr  long 
pieces  so  that  the  end  reaches  down 
to  the  water.  Now  he  saw  a  t;mall 
island  floating  on  the  lake.  He 
clind)ed  down  the  cedar  rope  and 
came  to  the  lake.  Then  the  fishes 
in  the  lake  covered  liis  whole  body 
and  sucked  at  it.  After  he  had 
bathed  he  climbed  up  the  roi)e 
again.  The  fishes  had  sucked  at 
his  body  so  that  it  was  all  covered 
with  blood.  In  tlie  evening  he 
climbed  down  again.  The  fishes 
tormented  him  in  the  same  manner. 
Thenheclimbedup  again  and  sat  on 
the  ground.  The  following  morn- 
ing he  saw  a  cloud  descending  to 
the  lake.  When  the  cloud  lifted,  what  should  he  see? 
canoe  on  the  lake  with  fifteen  men  in  it.  Fourteen  were  paddling  and 
one  Avas  standing  in  the  bow  of  the  canoe.  lie  carried  a  spear  in  hia 
hand.  They  kept  (!lose  to  the  island.  Three  times  they  went  around  it. 
Then  Xa'niats'amg-ilak"  climbed  down  his  rope.    As  soon  as  he  reached 


Kin. HI. 

NECK   HIXH  (IK  HA'MATs'a. 

Ii-.',i11'.',  r.  S.  \.  1\I.     (■,.|l,.l,-,l  l.y  K.  It... 


There  was  a 


Fin- 82. 

KAVKN   MASK. 
Cut.  .N".   lll'.IIU,  V.  S.  N.  M.     C..llri:tv.l  l.y  K.  I1..JW. 

the  water  he  dived  and  swam  to  the  island.    When  he  was  near  it,  he 
raised  his  head.    After  a  short  time  the  canoe  came  to  the  place  wher' 
he  was  in  hiding.    He  took  hold  of  the  canoe  under  its  bow.    Then  the 
men  became  afraid  and  rushed  to  the  st(?rn  of  the  canoe.    The  chief 
of  the  men  said:  "Look  what  stops  our  canoe!"    One  of  the  men  saw 


452 


REPORT   OF  NATIONAL   MUSEUM,  l«nr). 


I- 


!i     fe 


Kit'.  H3- 
KIKWT  HEAD  KINO  OK  XA'MATs'AMd-ILAK''. 

( :ii.  No.  n,'„'.iKi,  I',  s.  \.  M.   f,.ii,..i.-,i  i.y  K.  a.»». 


Xa'niatH'ning-ilak"  hohliii);  tlio  bow  of  tlio  caiioc.     lie  told  tlin  other 

men,  and  tlieir  cliiof  Haiti:  "()  Lord,  let  jjo!  1  will  tfive  you  the  water 

of  life."     Hut  Xa'niats'aniK'llak"  only 

lifted  the  bow  of  the  canoe  higher. 

Then  the  men  spoke:  "()  Lord,  I  will 

give  you  the  lire  that  biiniH  everything.'* 

Xa'niat8\in)^''ilak"only  lifted  the  canoe 

still  higher. 
Then  the  man  Hpoke:  "O  Lord,  let 

go,  I  will  give  you  the  death  bringer." 

He  only  lifted  the  canoe  still  higher. 

"O  Lord,  let  go,  and  this  my  canoe 

which  moves  by  itself  shall  be  yours 

and  my  winter  dance  names,  A'myax-it 

and  TsT'gM'Lilak".    I  am  the  harpooner 

of  heaven."    Then  Xa'niats'amg'ilak" 

let  go  the  canoe.     The  harpooner  and  his  crew  went  out  of  the  (;anoe. 

He  took  the  water  <»f  life,  the  death  brinjjer,  and  the  lire,  and  put  them 

into  the  canoe.  Then  he  took  the  canoe 
and  squeezed  it  in  his  hands,  so  that  it 
became  small,  and  ho  put  his  cedar  bark 
ornamentsontheheadofXa'nilits'amg'i- 
lak".  Then  the  harpooner  told  him  what 
todo.  lie  said:  "Take  care!  Sprinkle 
the  water  of  life  on  him  whom  you  want 
to  resuscitate.  If  you  show  your  tire 
whatever  you  point  at  will  be  burnt, 
however  far  it  maybe ;  and  when  you  go 
to  war,  take  the  death  brinjior,  and  all 
your  enemies  will  die.  And  you  will  kill 
all  the  sea  monsters  and  all  kinds  of 
animals.  When  you  want  to  go  any- 
where in  your  canoe,  just  put  it  into  the 
water,  go  aboard,  and  say,  'paddle.' 
Then  its  paddles  will  move  by  themselves. 
Its  name  is  'Paddle  side  canoe.'" 

Then  the  man  disappeared  and  Xa'ui- 
ats'amg'ilak"  went  home.  Wheu  he  was 
near  his  home,  he  took  the  tire  and  tried 
it  on  the  mountains  on  the  one  side  of 
the  house  of  Gu'mg-ila.  They  burnt 
right  away.  Then  he  was  glad.  Now 
Gu'mg-ila  saw  the  mountain  burning 
and  spoke  to  his  other  son:  "O  dear! 
your  brother  has  done  well,"  for   he 

thought  that  it  was  he  who  made  the  mountain  burn.    Not  long  after 

Xa'niats'amg'ilak"  entered  bis  father's  house.    They  gave  him  to  eat 

and  he  told  everything  to  his  father,  about  his  red  cedar  bark  and  about 


FiK.84. 
SECOND  HEAD  HINO  OK  XA'NIATS'AMO'ILAK 
C«l.  No.  KM98,  U.  S.  N.  M.    CnllKtcil  by  F.  Roan. 


V 


THK    KWAKIUTL   INDIANS. 


453 


Fig.  85. 

TIIIRIl  HEAD  RINd  or  XA'MATH'AMQ'IlJiKi'. 

1-  .1.  V...  K,'.;,M.|,  I'.  S.  N.  M.     Ciilli.U.l  l.y  V,  IkNU. 

TluMi  Xsi'niats'am;'Mhik"  took  otf 


tlio  iiiimeH.  After  he  had  told  IiIh  father,  ho  Haid:  "Now  let  uh  make 
war  upon  all  the  ix'ople  of  the  worhl.  Take  a  jfootl  lanoe.  We  want 
to  tliid  tlitiii  who  killed  all  our  frieiidH/' 

IIIh  father  said:  '' Ves,  my  hoii;  1  think  you  have  obtained  inagio 
power.  liet  us  go  to  morrow.  Ouly  take  caire  of  the  sea  monsters." 
Then  (lu'ni^'ila  cleaned  a  {;<N>d  canoe  and  put  the  niatH  and  paddles 
into  it  in  the  evening.  The  next 
morning  he  launched  the  eanoe. 
Then  Xa'nnitH'arng-ilak"  made  him- 
self ready  an<l  went  aboard.  He 
called  his  brother  <^oiVwiLpe.  an<l 
he  went  aboard  also,  (lu'mg-ila 
stayed  ashore.  Then  Xa'niats' 
amgMlak"  said  to  his  brother:  "I 
do  not  like  our  canoe,  and  I  will 
change  it.''  Then  he  took  his  small 
stick  out  of  his  head  ring  and  put  it 
into  the  water.  At  once  it  became  a 
canoe  with  livei>ad<lleson  each  side. 
He  Jumped  into  it  and  called  his 
brother.  Ib^  also  Jumped  aboanl. 
his  cedar  bark  ring  and  took  out  the  wood  carving  in  shape  (»f  ji  beaver. 
He  said  to  his  canoe  '*y  i  i  i,"  and  he  pointed  the  Hre  bringer  to  the 
u|>i)er  end  of  the  village  and  it  caught  lire;  then  to  the  lower  end  of 
the  village,  and  it  also  caught  (ire.    Now  he  told  his  canoe:  "•  Paddle!" 

and  it  paddled.  Then  <iu'mg-ila 
was  glad  to  see  that  his  son  was 
a  magician.  They  were  going  to 
Ga'yux,  and  there  they  met  the 
monster  sea  otter.  He  struck  it 
with  the  death  bringer,  and  it  was 
transformed  into  a  stone.  He  ar- 
rived at  Ga'yux.  Then  he  saw  the 
village  and  went  ashore.  He  was 
invited  and  the  people  fed  the  two 
brothers.  After  they  had  eaten, 
Xa'niats'amg'ilak"  asked  his  host: 
"Who  are  you,  brother?''  He 
replied:  "1  ;,m  NEna'lag-ila,  and 
this  is  my  w.*e,  Yo'lagilayukoa." 
Then  Xa'niats'amg-ilak"  said:  "Thank  you,  my  brother.  I  am  Xa'ni- 
ats'amg'ilak",  the  son  of  Gu'mg-ila.  This  is  my  elder  brother,  (^o'a- 
wiLpe."  Then  NEna'lag-lla  asked:  "Where  are  you  goiug?"  He 
replied:  "We,  will  go  up  this  river."  "Don't  do  that,  master,  else  you 
will  hav(!  bad  luck,  because  there  are  monster  herrings  there."  Xa'ui- 
ats'amg'ilak"  replied :  "  Don't  you  know  the  monster  at  TsaXuala  where 
canoes  cross  the  inlet?    I  vanquished  it."    Then  he  called  his  elder 


Fig.  86. 

FIRST  NKCK   B1.N<1  OK   XA'.NIATS'A.MO-ILAK>^'. 
C»t.  N...  ni:.i)6,  IJ.  S.  N.  .M.     C.llecti-.l  l.y  K.  Hum. 


<" 


l!', 


454 


REPORT  OF   NATIONAL   MUSEUM,  1895. 


?■:;.  i 


Via. 87. 

SWONI)   NECK    IllNd   (11'   XAMAIs'AMCfll.AK' 
Cat.  No.  nM'.ll",  r.  S.  N    M.     Cilli-.l,.!  I.y  V.  Il..;i.s. 


brother  and  said:  "Now  1  will  change  your  name."  Tie  took  his  broth- 
er's hands  and  rubbed  the  death  briuger  over  them.  They  were  turned 
into  stone,  and  he  spoke:  "  Now  your  name  shall  be  Tetesumx-stsana." 
NEna'hig'ila  said :  "  O,  master!  you  are  not  a  common  man.  Now  I  see 
what  kind  of  a  man  you  are.    You  will  make  ^\ar  np<m  the  monster 

herrings  of  whom  we  are 
afraid ;  but  be  careful."  The 
«!anoe  ]>addled,  and  he  ar- 
rived at  that  lake.  When 
they  were  in  the  middle  of 
the  lake,  the  monster  her- 
rings came,  lie  struck  his 
fire  at  them,  but  it  did  not 
kill  them.  They  jumped  into 
the  canoe  and  it  foundered. 
Then  Xa'niats'amg-ilak"  and 
his  brother  were  dead.  That 
is  the  end. 

Figures  83  to  91  represent 
the  cedar  bark  ornaments  of  Xa'niats'anig-ilak".  In  fig.  83  is  shown  the 
head  ring  which  he  wears  hi  his  first  dance.  The  upright  piece  in  front 
represents  the  magic  canoe  which  he  obtained  in  the  lake,  as  related  on 
page  452.  The  upright  pieces  at  both  sides  of  his  second  head  ring  (fig. 
84)  represent  the  iire  bringer. '  The  crosspiece  on  the  forehead  of  his 
third  head  ring  (fig.  85)  represents  the 
death  bringer.  Figure  86  shows  his 
first  neck  ring,  which  has  four  rings  at- 
tached to  it.  By  these  the  attendants 
hold  him  when  he  is  dancing  the  ha'- 
mats'a  dance.  The  front  crosspiece  of 
his  second  neck  ring  (fig.  87)  designates 
that  he  has  the  powers  of  a  shaman,  the 
other  one  that  he  was  ntpde  a  hu'inats'a 
by  encountering  the  spirits.  Figures 
88  and  89  are  the  rings  which  the  dan- 
cer who  i)ersouiiies  Xa'niats'anig-ilak" 
wears  in  feasts  during  the  winter-dance 
season.  There  are  still  two  other  rings 
worn  by  the  diincer  which  refer  to  a  ])or- 
tion  of  the  legend  not  contained  in  the  preceding  version.  The  crosspiece 
on  the  head  ring  (tig.  90)  represents  the  death  bringer  which  he  obtained 
in  the  lake,  while  the  erosspieces  and  the  front  of  the  neck  ring  (tig.  91) 
represent  the  srsiuL  which  he  obtained  from  Ts'a'eciame. 
Figures  92  to  i>5  are  the  ornaments  of  Lexx-ri'lix-ilagu.    Ai^cording 


IIKAI)   HINd   WOUN  BV  XA'NIATS'AMdH.AK" 

IN  FEASTS. 

Cat.  No.  ns.W-,  V.  S.  N.  M.     Colli',  tf.l  liy  !•'.  lt.ia». 


■Owing  to  an  oversight  the  one  latonil  horn  has  been  pulled  out.    The  loose  end 
should  have  been  pushed  down  into  the  ring. 


,>K 


\ 


THE   KWAKIUTL   INDIANS. 


455 


m^ 


Fig.  89. 

NECK   HlMl   WiPliN   IIV    X A  XIATM'AMO'ILAK' 

l.N   FEASTS. 

('ill.  N".  IT.'.r.im,  t:.  S.  .\.  M.     Collcilf.l  liy  K.  lIuaH. 


to  tradition,  NoinasK'nxelis,  .an  ancestor  of  the  NaciiVnijcilisala  had 
a  son  named  LEx-vfi'lix-ilagn  (p.  335),  who  obtained  ".lis  dances  from 
the  si'siiiL  and  from  the  wolves.  His  first  head  ring  ((ig.  !>L')  shows  six 
crosspieces  in  front.  These  are  tlie  death  bringers,  and  the  ni)right 
piece  on  top  is  the  lire  briuger,  while  the  sfjuare  behind  represents  the 

bucket  containing  the  water  of  life. 
In  his  second  liead  ring  (lig,  93) 
only  four  death  bringers  are  shown. 
This  ring  is  worn  in  his  second 
dance.  As  will  be  described  below, 
the  Na(io'mg*ilisala  and  La'Lasi- 
(joala  take  off  some  of  the  symbols 
which  designate  the  supernatural 
powers  of  the  dancer  after  each 
dance.  The  ring  shown  in  tig.  94 
is  stripped  of  all  these  crosspieces 
and  is  worn  by  the  dancer  in  feasts. 
The  dancing  neck  ring  (fig.  95)  has 
two  crosspieces  on  the  sides.  Tliese 
symbolize  the  gifts  of  the  sI'siuL, 
while  the  gifts  of  the  wolves  are 
symbolized  by  the  attachments  in 
front  and  in  the  back. 
Another  ha'mats'a  of  the  La'Lasiqoala,  on  returning  from  the  woods, 
dances  four  nights  with  wreaths  of  hemlock  branches;  the  following 
four  nights  (the  fifth  to  the  eightli)  without  anv  ornaments;  then 
four  nights  (the  ninth  to  tlie  twelfth)  with  ornaments  of  red  cedar 
bark,  lie  wears  eight  bundles  over  his  forehead,  which  are  called 
k-Ti'siwc,  and  four  on 
each  side.  The  next 
night,  after  he  has  fin- 
ished  dancing,  oneof  the 
k''ri'siwe  is  taken  off, 
which  is  publicly  an- 
nounced the  foUowi'ig 
morning.  The  four- 
teenth night  two  more 
of  these  bundles  are 
taken  away;  the  next, 
two  more;  and  finally, 
the  sixteenth,  one  more, 
which  is  also  i)ubli('ly  an- 
nounced eacli  morning. 
The  seventeenth   nigh*; 

a  black  line  is  drawn  over  his  face  from  the  left  side  of  his  foiehead 
to  the  right  side  of  his  chin,  and  then  he  rises  to  bite  people.  Later 
on  he  is  excited  by  mistakes  and  by  songs  of  the  ghost  dancer.  The 
head  ring  is  meant  to  svmbolize  the  moon,  and  the  decrease  in  the 


I'-itr.iW. 

HEAD   UINd   "V    XA  NIAISAMUII.AK''. 
(■«l.  N...  ITMD'.',  r.  S.  N.  M.     C.ll.vCr.l  l.v  K.  M..'iM. 


-       :     1 


,1 

1 

1 

■  I 

1 

■!  !  :! 


456 


REPORT   OF   NATIONAL   MUSEUM,  1895. 


size  of  the  ring  is  said  to  signify  the  waning  of  the  moon.  When  the 
hri'mats'a  returns,  a  Woody  line  runs  over  his  face,  beginning  on  the 
cheek^",,  curving  up  toward  the  nose,  which  it  crosses  in  its  upper  por- 
tion. It  is  said  to  designate  the  moon.  The  line  is  made  by  rubbing 
the  face  with  dogfish  skin.  It  is  said  that  this  line  indicates  the  effect 
of  Wina'lag'ilis's  canoe,  which  rubbed  against  the  face  of  the  novice. 

Eacli  lifi'niats'a  has  eight  songs  of  his  own,  which  are  composed  for 
him  by  the  na'ciattl  at  the  time  of  his  return  from  the  woods,  and  are 
sung  whenever  he  dances. 

A  young  man  who  first  becomes  a  member  of  a  secret  society  can  not 
join  the  hfi'mats'a  until  after  a  number  of  years.  For  seven  years  he 
must  have  been  a  member  of  societies  of  lower  rank.    Then  in  the 

eighth  year  he  may  become  a 
ha'mats'a. 

The  ha'matsa's  first  initia- 
tion is  called  g-i'yak-ila. 
After  four  seasons  he  may  be 
given  another  hfi'mats'a  by 
his  father.  This  is  called  ta. 
After  he  has  been  initiated 
four  times  (yuduXp'Ena  ta= 
three  times  gone  into  it),  he 
may  leave  the  ranks  of  the 
ha'mats'a  and  become  a  quO'- 
qutsa.  This  is  called  "lock- 
ing the  whistles  into  the  box." 
This  is  accomplished  in  the 
following  way:  When  the  nias- 
^'"'B-^i-  ter  of  ceremonies  assembles 

all  tlie  people  (qap'e'k",  see  p. 
502),  all  the  ha'mats'as  stand 
np;  then  the  one  who  desires  to  join  the  que'qutsa  says: '  "I  will  not 
stand  up  before  you.  I  want  to  be  que'qutsa."  He  is  asked  why  he 
desires  to  do  so,  but  only  replies:'^  "I  have  finished  being  ha'mats'a." 
Then  the  ])eople  reply ; '  "  Let  your  whistles  be  quiet,"  and  he  says  :*  "  I 
will  keep  my  whistles  (luiet."  The  same  statements  must  be  made  by 
other  members  of  the  seal  society  who  desire  to  become  que'qutsa. 

On  the  following  day  the  master  of  ceremonies  sends  his  messengers 
to  invite  to  the  (jaiA-'k".    The  man  who  desires  to  become  a  que'qutsa 

'  K'T-'ST-Kll  I.ri'x'ulL.      QllO'ciliatBiTLLED. 
Kut  I  Htanil  ill  lioiixe.        I  ahiill  bo  qtiO'iiutaa. 

Miii'iiiKn  qofiL  lifiiiiats'a. 
I  liavi'  tlniHlieil  liri'imits'a. 

'•Aliifj-a  aiiiii  awi'lai.Ex  (lask-'ri's'aos  q'ofi'tHf'owiL. 
Ut'iilly  HtroiiK  (ri>al)        not  you         cry  iiiHldu. 

^Qii'r.ai.Ku  k'VT.Kii      q'Dfi'tsf'OwiL. 
I  will  not  1     cry  iiiHido  (whiatluB). 


NECK  BI.Nd  (IK  XA'NrATS'AMO-ILAK". 

Cat.  No.  n.W.KI,  I!.  S.  N.  M.     I'oll.rte.l  l,y  F.  Boas. 


i! 


,%. 


THE    KWAKIUTL   INDIANS. 


457 


must  join  them.    He  is  painted  with  the  particular  design  which  used 

to  excite  him — a  head,  maggots,  the  raven,  the  x-a'wayfi,  or  the  corpse. 

When  painting  them,  the  people  hold  them  tight  and  torment  them. 

The  skull  is  i)alnte<l  in  blac  k  on  the 

ha'mats'a's  face;  the    maggots  are 

represented  by  numerous  little  dots, 

and  the  x*a,'wayu  is  indicated  by 

a  rope.    The  painting  representing 

the  corpse  are  feet,  because  when  the 

ha'mats'a  enters  the  house  carrying 

a  corpse,  its  feet  are  always  visible 

under  the  blanket. 

Painted  in  this  manner  he  accom- 
panies the  messengers,  who  carry 
long stafts (quG'sp'cq).  Theha'mats'a 
pretends  that  he  can  not  do  the  work 
assigned  to  the  messengers  properly. 
When  they  call  a  name,  they  always 
strike  the  threshold  with  their  statt's. 
The  hfi'mats'a  stands  in  their  midst 
and  they  strike  his  feet  with  their 
staffs  when  calling  a  name.  In  short, 
he  is  maltreated  in  all  conceivable 
ways,  ])articularly  by  his  rival.  If  he 
can  not  endure  the  torments  longer, 
he  will  rush  to  the  seat  of  the  seal  society.  The  iieople  pull  him  back, 
push  him,  and  tear  his  clothes.    Then  he  gets  excited  and  bites  the  people. 

Following  are  a  number  of  songs  of  the  ha'mats'a: 

IIa'MATS'A   song   composed    HECENTLY    IIY    QoAYo'iSTETSAS. ' 

1.  I  am  fjoiiig  all  arouutl  the,  world  eatiug  everywhere  with  BiixbaknalanuXsI'wae. 

2.  I  yiv(^  yoii  no  time  to  escape  from  me  wheu  I  go  witli  IJaxUakiialanuXsI'wae. 

3.  I  am  at  the  eeiitor  of  the  world; 
for  1110  BaxhakualauuXsI'wae 
is  iryiug  hap. 

4.  I  am  at  tlio  ])OHt  of  the  world; 
for  me  HaxhakualaniiXsi'wae 
is  iTyiiig  hfip. 

W^hen  the  hfi'mats'a  moves 
h.s  trembling  arms  from  right 
to  left,  he  indicatesby  gestures 
the  contents  of  tlie  song.  In 
the  preceding  song  the  ges- 
tures are  as  follows :  With  the 
words  "  I  am  going,"  the  arms 
are  stretched  out  to  one  side;  •'  all  around  the  world,"  the  arms  swing 
around  in  a  wide  circle;  "1,"  the  shoulders  are  alternately  brought 


Viff.  92. 

FIUST   HEAD  ItlNIl   OF   I.EXX\\'LIX'ILAaU. 

(•ill.  Nn.  ITS.ils,  r.  S.  N.  .M.    CilliTti-il  hv  V.  lioas. 


Kit;.  9a. 

8ECO.ND  HBAI)   KINO  Ob'  I.BXX*A'LIX'ILAor 

Cat.  .No.  176,1111,  II.  .K,  N,  M.     I'ollwtu.l  liy  V.  llmis. 


Appendix,  page  088, 


4\  i 


458 


REPORT   OP   NATIONAL   MUSEUM,  1895. 


II 


' 


i  i 


Kig.94. 

HEAD  lilNd   WORN   l!V  I.KXX-A'LIX'ILAlir    IN   FEASTS. 

I'iil,  N...  K:.-.'.'(i,  r.  S.  N.  M.     C.illHcte.l  bv  F.  ILias. 


forward  and  backward — tbia  means  that  the  dancer  himself  is  being 
referred  to;  "eating  everywhere,"  the  right  liand  stretches  far  o;it,  as 
though  it  was  taking  food,  and  is  then  brouglit  to  the  mouth,  while  the 

left  describes  a  wide  circle,  indi- 
cating everywhere;  "Baxbaku- 
illaiiuXsi'w.ae,"  both  hands  are 
bent  inward  Jind  the  finger  tips 
moved  toward  the  mouth,  mean 
ing  the  eater. 

I  did  not  see  the  dance  of  the 
second  line.  In  order  to  explain 
the  gestures  of  the  third  line,  I 
nuist  give  a  literal  translation: 
"I  went,  you  cried  'hap'  for 
me,  BaxbakualanuXsT'wae,  at 
the  center  of  the  world."  "I 
went,"  gesture  as  above,  "you 
cried  'hap'  for  me,  BaxbakualanuXsI'waO,"  both  hands  bent  inward 
move  to  the  mouth,  as  above,  denignating  the  cannibal  spirit;  then 
the  arms  are  stretched  far  backward,  the  palms  turned  downward, 
and  the  head  is  lowered,  this  being  the  cannibal  spirit's  attitude 
when  crying  hap.  The  same  attitude  is  taken  by  the  dancer  wear- 
ing the  nuisk  (tig.  77)  when  he  clatters  with  its  movable  jaw,  at  the 
same  time  crying  hap.  "At 
the  center  of  the  work^" 
When  these  words  are 
sung,  the  dancer  is  in 
front  of  the  fire  and  looks 
up  to  the  rear  of  the 
house  in  BaxbakualaiuiX- 
sl'wac's  attitude,  as  be- 
fore, because  then  he  is 
looking  at  the  center  of 
the  world.  The  last  line 
is  the  same  as  the  third. 


Fig.  it.-,. 

NKI'K    lilNd   (IK   I.KXX-A'I.IXII.AOC. 
(ill.  N.i.  n.'>,'i21,  r.  S.  N.  M.     Cill.^.t.-il  l,y  V.  Him. 


ha'mats'a  .S0N(;  composkd  ukcently  hy  IIh'ilt.saquls.' 

Ham  ham  a'mai,  bam  ham  u'mai,  hamai,  liamaima  mfi'iiiai,  hauiai  humamai.     Ham 
liiimrun  lium  aiiihniii  aniMmai  hainiM  hauia'inai. 

1.  Ham  liam  il'iiiai.     Utter  Iho  hfi'iiiat.s'a  cry,  utter  the  ha'mats'a  cry,  the  cry  of  the 

great  spirit  who  dv/ells  at  the  north  end  of  the  worM. 

2.  Ham  liam  fi'mai.     T'ttcr  !naxl)akiirihinuX8'i'\va("'scry,  HaxliakiirilanuXsrwac's  cry, 

the  cry  of  the  groat  spirit  wlio  tlwcll.s  at  the  north  end  of  the  Avorhl. 

3.  Ham  ham  fi'nmi.     Utter  the  ho'Xhok"  cry,  the  hi"»'Xhok"  cry,  the  cry  of  the  great 

Hpirit  who  dwells  at  the  north  end  of  the  world. 

4.  Ham  liam  a'mai.     Utter  tlio  raven  cry,  tiio  raven  cry,  the  cry  of  tho  great  sjiirit 

who  dwells  at  the  north  end  of  tho  world. 


'Appendix,  page  G89. 


M 


THE    KWAKIUTL    INDIANS. 


459 


at 


The  mention  of  the  north  refeia  to  the  fact  that  the  composer  is  a 
descendant  of  the  Tongass  by  his  mother's  side.  Ho  claims  to  have 
obtained  his  ha'niats'a  from  her  tribe. 

HA'MATS'A   SONO   COMl'OSED   AUOUT   FIFTY    YEARS   AGO.' 

1.  Food  will  be  Rivon  to  iiu-,  food  will  be  given  to  lue,  because  I  obtaiuiMl  this  iiiayic 

treasure. 

2.  I  am  swallowing  food  alive;  I  eat  living  men. 

3.  I  swallow  wealth;  I  swallow  the  wealth  that  my  father  is  giving  away. 

The  presents  given  away  at  the  time  of  the  initiation  of  the  ha'uiats'a 
and  at  his  later  dances  are  said  to  be  swallowed  by  him.  The  song 
means,  therefore,  that  through  his  ecstasy  his  father  was  compelled  to 
give  away  much  wealth. 

IIA'MATS'A   SON«i    OF   TIIK    I,Al''lTSiS.> 

1.  I  wont  all  around  the  world  to  find  food. 

2.  I  went  all  around  the  world  to  Hud  human  llesli. 

3.  I  went  all  around  the  world  to  lind  human  heads. 
■1.  I  went  all  around  the  world  to  lind  corpses. 

iia'mats'a  (sonu  of  thk  koskimo.' 

1.  You  will  bo  known  all  over  the  world;  you  will  Ite  known  all  over  the  world, 

as  far  as  the  edge  of  the  world,  you  great  one  who  safely  returned  from  the 
spirits. 

2.  You  will  bo  known  all  over  the  world;  you  will  bo  known  all  over  the  world, 

as  far  as  tho  edge  of  the  world.     You  went  to  UaxbakualanuXsi'wae,  and  there 
you  ate  first  dried  human  llesh. 

3.  You  were  led  to  his  cannibal  pole  in  the  ])lace  of  honor  of  his  house,  and  his  house 

is  our  world. 

4.  You  were  led  to  his  ciinnibal  pole,  which  is  the  milky  way  of  our  world. 

5.  You  were  led  to  his  cannibal  i)ole  at  the  right-haiul  side  of  our  world. 

This  song  was  sung  for  a  youth  who  had  taken  the  place  of  another 
one  who  had  died.  Therefore  the  song  says  that  he  safely  returned 
from  the  spirits.  The  text  says :  "  You  returned  from  Ta'lag-ilis,"  Avhich 
is  another  name  for  the  spirit  of  the  winter  dance.  The  milky  way  is 
the  cannibal  pole  of  BaxbakualanuXsi'wac;  in  other  cases  (see  p.  405) 
it  is  the  rainbow. 

SKOKET   S()X;t   oF    IIIK    llA  .MATs'.V    WHO    CAKKIKS    A    COItl'SK. — AWf  K''K\0X.- 

Now  I  am  going  to  eat. 
My  face  is  ghastly  i>ale. 
I  sliall  oat  what  is  given  to  me  by  HaxbakualanuXsi  wac 

iia'mats'a   .SON(t   OF    WAN'UK    <O.Ml'O.SEI>    AllOIT   KltillTV    VKAKS    Alio.' 

That  is  the  way  of  tho  real  HaxbakualainiXsi'wae. 
Are  you  the  real  BaxbakuAlanuXsi'war'f 

This  refers  to  Wa'nuk's  war  expedition.  He  hiul  cut  olf  the  head  of 
his  enemy,  and,  holding  it  with  his  teeth,  he  said:  That  is  the  way 


'  Appendix,  pago  690. 
"'Ajjpendix,  page  601. 


i;'( 


..'      I ', 


'^ll■^ 


'  Ai)pendix,  page  692. 


i       1^ 


^ 


460 


REPORT   OF   NATIONAL    MUSEUM,  1895. 


of  BaxbakualanuXsI'wae !  And  turning  to  his  dead  enemy  he  mocked 
him,  who  had  also  been  a  ha'mats'a,  saying:  "  Do  you  think  you  were 
the  real  BaxbakuahuiuXsi'waG  f '  thus  implying  that  he  was  more 
powerful. 

KEA8T   S()N(!    USKl)   IN    A   FEAST  GIVEN   IN   HO" Oil   OV   THE   HA'MATS'a.' 

1.  I  came  to  your  dancing  house  to  eat  ray  fill, 

2.  TLo  lieat  of  the  wliirling  llanien  stares  me,  frightcTis  me  to  enter  your  dancing 

house,  where  everybody  Avarms  himself.     Wa  ha  liai,  waiya  wai. 

FEAST   80NU    USED   IN    A    FKAST   GIVKN    IX    HONOR   OF   THE    HA'MATS'A.' 

1.  I  came  to  your  dancing  house  to  eat  my  fill. 

2.  It  does  not  matter  if  your  fire  hurts  me,  and  if  I  vomit  all  kinds  of  food  that  you 

set  before  us  in  your  dancing  house — you  to  whom  everybody  goes  to  get  food. 

ha'mats'a  sono,  i.a'lasujoala.' 

1.  The  hr''Xhok"'s  A'oice  is  heard  all  over  the   world.      Assemble  at  your  ]daces, 

dauiers!  at  the  edge  of  tlu^  world. 

2.  The  raven's  voice  is  heard  all  over  the  world.     Assemble'  at  your  places,  men  !  at 

the  edge  of  the  world. 

3.  The  hfi'mats'a's  voice  is  heard  all  over  the  world.     Assemble  at  your  places,  men! 

at  the  edge  of  the  world. 


!     f 


I 


5 


ha'mats'a  song,  i.a  lasiqoala.'^ 

1.  Truly !  1  le  goes  around  the  whole  world,  the  great  ha'mats'a,  looking  for  food  every- 

where, th»!  great  hiVmats'a,  on  both  sides  of  the  world. 

2.  Truly !  He  wants  to  eat  plenty,  the  great  ha'mats'a.     He  is  trying  to  eat  all  himself, 

the  great  ha'mats'a,  but  he  did  not  reach  the  food  that  he  was  going  to  obtain 
at  the  edge  of  the  world. 

3.  He  wants  to  eat  with  both  hands,  the  great  ha'mats'a,  at  the  house  (^i  the  one  who 

is  trying  to  eat  all  himself  all  over  the  world ;  but  he  did  not  reach  the  coppers 
that  he  was  going  to  obtain  at  the  edge  of  the  world. 

This  translation  is  not  quite  certain.  The  song  refers  to  the  Goasi'la 
who  in  olden  times  had  many  dances  and  did  not  want  to  give  them  to 
the  other  Kwakiutl  tribes,  who  desired  to  obtain  them  through  mar- 
riage. The  La'Lasiqoala  heard  that  the  Goasi'la  intended  to  invite 
them  to  their  winter  dance.  They  were  invited  and  started  to  go,  but 
their  chief  was  afraid,  it  seems,  and  returned  back  Avithout  attending 
the  feast. 

K*I'm<AIJkLAI.A   SONU   UELONOINO    TO   TIIK    HA'MATS'A    SONO    (p,    l.")!*,  No.  1).^ 

1.  I  hold  down  your  furor,  gn^at  ha'mats'a. 

2.  I  hold  down  your  whisth^s,  great  ha'mats'a. 
H.  1  api)easo  your  voracity,  great  ha'mats'a. 

4.  You  are  looking  for  food  all  the  time,  great  ha'mats'a. 

5.  You  are  looking  for  heads  all  the  time,  great  ha'mats'a. 
0.  You  devour  wealth,  great  ha'mats'a. 


'  Appendix,  page  092, 


-Appendix,  page  ()93. 


1 


THE    KVAKIUTL   INDIANS. 


4G1 


K'l'NfJAI.ALAI.A   HON<i.' 

1.  Jiegin!  You  whose  oaglo  clown  which  is  strewn  all  over  her  liody,  fills  the  house, 

who  l)rinj;s  ail  tlie  people  together  I'roni  all  over  the  worlil. 

2.  Hegiu !  You  who  make  the  people  weak,  tempting  with  fo(«l  those  who  ate  too 

uiucli,  whose  body  makes  tlie  people  of  the  whole  world  oversatiated. 
'A.  Hegin !  You  who  pile  the  red-hot  stones  up  to  thi-  root'  of  the  house  all  over  the 
world. 

The  ji'irl  who  danced  this  k-i'iKialaLahi  was  a  i>iostituti'  in  her  tribe. 
She  is  scourged  in  this  song.  The  composer  meant  by  the  eagle  down 
and  tlie  piles  of  red  stones  the  young  men  who  came  in  crowtls  to  her 
house.  The  meaning  of  the  second  verse  becomes  also  clear  froii*  this 
point  of  view. 

K*!'N(iALAI.AI.A    SONG.'^ 

1.  BaxhakufilanuXsl'wiie cries lifip  forme;  he  utters  the lia'matB'a (M-y  fornu".     I  have 

the  great  supernatural  power. 

2.  HaxbakunlanuXsi'wac  and  his  companion  have  thrown  the  soun<l  of  whistles,  the 

sound  of  the  magic  power  into  mo.     I  h:ive  tlie  great  supernatural  power. 

3.  I  readied  tlie  place  where  th»'  exciting  cry  of  HuxbakualanuXsi'wae  and  his  com- 

panion is  heard.     I  have  the  great  magical  power. 

K'i'NQALALALA   SONG.' 

1.  Tlie  sounds  of  the  winter  dance  are  heard  wherever  you  are,  great  «uie. 

2.  lla'mats'a  cries  are  heard  wherever  you  are,  great  one. 

3.  You  went  right  up  to  the  raven,  and  the  sound  of  lighting  ravens  is  heard  wherever 

you  are. 

4.  You  went  right  up  to  the  shutting  mouth,  and  thi^  sound  of  the  ho'Xliok"  is  heard 

wherever  yon  are. 

5.  You  went  right  up  to  him  who  carries  one  corpse  on  each  arm  for  you. 

The  hfi'mats'a  cry  ''hap"  was  obtained  by  the  Kwakiutl  through 
intermarriage  with  the  Awi'k-T'nox.  Tiie  dancer  was  by  descent  i)artly 
Awrk-'enox.  Therefore  the  song  says  that  he  carried  the  ha'mats'a 
cry  through  the  world.    (Line  4,  shutting  raouth=the  ho'Xhok".) 

K'i'NQAIALALA   80NU.< 

1.  I  have  the  winter  dance  song,  I  have  magic  powers. 

2.  I  have  the  hfi'mats'a  song,  I  have  magic  powers. 

3.  I  have  BaxbakualanuXsiwac's  song,  I  have  magic  jjowers. 

4.  Your  magic  power  killed  tlie  people,  and  therefore  they  all  hide  before  yon,  fear- 

ing your  great  power. 

This  song  belonged  to  a  man  who  had  killed  a  (Oiiefol"  the  (Joe'xsot'- 
Pnox,  and  the  song  refers  to  this  fact.  Later  on  he  was  killed  by  a 
Qoe'xsot'enox,  who  now  owns  the  song. 

K't'NQALALALA    SONli    OK   TIIK    MMKISU.' 

1.  I  tame  the  wilduess  of  IJaxbakurilaiiuXsj'wac  when  T  se(^  it. 

2.  I  cut  the  veins  of  the  wild  monster  in  the  north  when  1  see  it. 


'  Appendix,  page  693. 
-  Apjiendix,  page  (>94. 

'Second  song  of  the  same  dancer  who  owns  the  preceding  song.     .See  A])pendix, 
page  694. 

^Appendix,  page  695. 


,.11 


ipl 


462 


REPORT   OF   NATIONAL   MUSEUM,  1895. 


I 


■ 

i 

1 

1'^ 

The  k'l'nfial.aLala  to  wliom  belonged  this  song,  used  tlie  rattles  shown 
in  figs.  0(1,  97.  Each  rattle  represents  a  raven  with  a  skull  on  its  back; 
a  lish  is  shown  on  its  stomach.    The  skull  indicates  that  the  ha'niats'a 

^^___^_^  is  tilled  with  the  desire  of  eating 

^'wiT^^^.Ji^  _     skulls.    The  form  of  the  rattle 

is  evidently  suggested  by  the 
beautiful  northern  raven  rattles. 
(Seepp.  62;J,()2«>.) 

This  song  wa>^  also  made  for  a 
girl  of  ill  rei»ute  who  had  spread 
the  syphilitic  contagion  among 
her  tribes.  To  this  refers  the  re- 
mark :  "  I  cut  the  veins  of  the 
wild  monster."  The  singt^rs 
mean  that  she  is  infecting  every- 
body, even  the  wild  monster. 

q'o'minoqa. 

The  (I'o'minoqa  dance  was  ob- 
tained recently,  through  inter- 
marriage, from  the  La'Lasiqo- 
ala.  Tiie  novice  also  disappears 
in  the  woods  to  be  initiated 
by  B  a X  b  a k  u  a  1  a  n  u  X  s I'  w  ae. 
'  " '"  When  she  is  brought  back  by 

the  tribe,  her  hair  is  falling  out,  and  her  head  is  covered  with  blood, 
because  it  is  torn  by  BaxbakunlanuXsI'waf'.  She  is  carrying  a  skull  in 
each  hand.  As  soon  as  she  is  seen, 
the  ha 'mats'as  begin  to  cry  hap  and 
dance  squatting  with  trembling 
hsinds  up  to  her,  full  of  desire  to  de- 
vour the  he>'  ^  <  which  she  is  carry- 
ing. The  other  (I'o'minoqas  and 
those  who  have  fornierly  been 
q'o'minoqa  join  her  dance  and  move 
as  tlnmgh  they  were  carrying  heads. 
Thus  she  daiu-es  into  the  house,  al- 
ways surrounded  by  the  ha'uuits'as, 
who  finally  take  the  skulls  out  of 
her  hands  and  lick  tliem  and  eat  the 
jnaggots  a  lid  thcdry  skin  that  is  still 
attached  to  them.  When  returning, 
the  o'd'aiindci  a  is  dressed  in  hemlock    '^'  ^'  ^"-  *'"'■'  "">'''  ki|"'"s-'"p''|>"|  ^'"'"■""' 

*■  *  l)V  A.  Jacolwt'U. 

in  the  same  way  as  the  ha'mats'a. 
Loose  hair  is  placed  on  her  In^ad  and  alder  Juice  is  streaming  down  her 
hair,  giving  the  appearance  as  though  she  was  bleeding  i)rofusely  and 
as  though  her  hair  was  falling  uut,  being  torn  off"  by  BaxbakualauuX- 


IV  A,  N. 


Fig.Ofi. 

BATTLE  OK   Ki'NCJAI.ALALA. 

Lpiifjlli,  17i  iiu'li(?.s;  liliick,  lilm\  red. 

I'liT!.'),  U'-Viil  Ethiu»t.'raphitjil    Museuii 


Duriin.     lolli-.tr.l  l.v 


FifT.  07. 

BATTLK  OF   K-f'NQALALAI^. 

Lt'n)j[th,  16JinclieH;  blue,  Mack,  hmI. 

Herlin.     Collected 


THK    KWAKIUTL    INDIANS. 


403 


si'war'.  In  the  daiu^es  inn-fonned  in  the  nifjht  of  her  return  and  later  on 
she  wears  head  ring,  ne(rk  rinj;,  ankh'ts,  and  bracelets  of  red  and  white 
cedar  bark  mixed. 

Q'o'MIM'KiA    SONd.l 

1.  (j'o'initiri<|a  wont  with  ino  nil  anminl  the  world. 

2.  (/'ojuinrniii  walked  with  mo  all  around  tln'  world. 

3.  C^'o'iniiirKia's  lid't  side  i«  f'orohodiii;;  ovil. 

•I.  Q'o'niiiit'Kiii's  right  sido  is  tbrnlioding  ;;<)od. 

By  the  La'i.asi(ioala  the  (fd'niinriqa  dance  is  sometimes  called  yiai'- 
atalaL.  Among  them  she  has  the  ornament  shown  in  liy.  1>8.  One  of 
her  sonjfs  is  as  follows  :-' 

1.  Truly,  the  pcoplo  join  your  danco. 

2.  Hecaust!  you  are  carryinj;  a  rattle  in  your  hand  while  you  dance,  they  Join  in  your 
jiraiso. 

3.  On  aeeoiint  of  all  that  you  are  earryin^j  in  your  hand,  tboyjoiii  in  your  jiraise. 

THE   IIA'MSIIAMT.SES. 

The  Kwakiutl  state  that  before  obtaining  the  ha'mats'a  from  the 
Hf''iltsuq  they  had  only  the  ha'mshamtsKs,  who  is  also  initiated  by 
UaxbakurdannXsi'wac.  Nowadays  he  is  considered  as  inferior  to  the 
ha'mats'a,  and  the  dance  belongs  almost 
exclusively  to  women.  The  ceremonial  fol- 
lowing theha'mshamtsEs's  return  from  his 
or  her  initiation  is  the  same  as  that  of  the 
return  of  the  ha'mats'a.  The  ornaments 
are  also  of  the  same  description,  except 
that  his  cedar  bark  is  not  twisted  and 
plaited,  but  simjjly  wound  around  his  head, 
neck,  wrists,  and  ankles.  He  does  not  use 
a  ma'wiL.  His  cry  is  not  hap,  but  wip. 
He  does  not  dance  in  a  s(piatting  position, 
but  always  standing,  his  forearms  stretched 
forward,  the  elbows  close  to  his  sides.  His 
hands  are  trembling.  After  his  first  dance, 
which,  as  all  others,  consists  of  tour  rounds,  he  reappears  wearing  a 
mask.  This  is  either  a  head  mask,  similar  to  the  (Joii(|oaXua]annX- 
si'wae  mask  described  on  page  447  or  it  is  a  full  face  nuisk.  Almost 
all  of  these  represent  animals,  the  i)rotectors  of  the  dancer.  It  has 
not  become  clear  to  me  why  it  is  that  so  many  different  animals  may 
become  the  protectors  of  the  ha'mshamtsEs. 

1  will  describe  a  few  of  these  masks  and  give  tii<^  songs  which  belong 
to  them.  Figure  99  is  aha'mshamtsEs  nuisk,  the  outer  figure  of  which 
represents  the  grizzly  bear.  The  inner  face  represents  Baxbakufil- 
anuXsl'wa*'.  The  red  rim  around  the  mask  is  blood,  wliich  is  shown 
because  the  bear  is  cut  open  in  order  to  make^ie  inner  face  visibh'. 


B'ig.  08. 

HEAD   KINO    ny  c;'( >'jnM H^A. 

IM  La.-i(|i>al:i. 

IV  A.    No.  (,W),   K.iv:il   Kllin,.^'r:i|.lii.al    Miiwiim, 
Hirlin.     C..IIm1.-iI  Iiv  F.  Unas. 


i        l 

I    til 


t 


'  Appendix,  page  695. 


■  Appendix,  paij;c  ii'M, 


7' 


4G4 


REPORT   OF    NATIONAL    MUSEUM,   189r.. 


The  paiiitinj;  of  tlie  face  represents  parts  of  his  body.  The  chia  tuft 
is  at  tlie  same  time  the  uvula.  It  is  tlie  opinion  of  tiie  Kwakiutl  that 
tlie  uvula  is  the  <;ause  of  hunger,  and  that  liaxbakuahinuXsi'wat^  has  a 
very  hirge  uvuhi,  which  is  the  cause  of  ids  voracity.  Tlie  mustache 
represents  his  legs;  the  green  blots  on  the  cheeks,  his  body.  The  ears 
are  painted  over  the  eye,  and  have  the  shape  of  a  raven's  ears.  The 
blue  ornament  on  the  forehead  is  merely  painting,  intended  to  till  a 
gap  that  did  not  please  the  artist.  The  peculiar  shape  of  the  nose  is 
called  "  voracious  nose,"  and  is  meant  to  indicate  that  he  (!an  scent 
nnin  a  long  distance  oil".  The  name  of  the  owner  of  this  nmsk,  as  a 
member  of  the  "seal  society,"  is  always  ^ a' wis.    After  he  joins  the 


Fig.  99. 

HA'MSIIAMTSE.S  MASK. 

a,  Mask  closud,  representation  of  tlio  grizzly  bear.  Black  and  white ;  decoration  of  ears,  rod.  h,  Ma.sk 
open,  representation  of  IJaxliakiirilanuXsI'wac.  Face,  white;  ring  surroundinjr  face,  red;  region 
around  eyes  and  d'jcoration  over  eyel)row8,  blue;  de<!oration  on  cheeks,  green     Breadth.  15  inches. 

IV  A,  Nil.  \1Vi,  P.inal  Rthn»Kra|ihical  Muwiim,  Iterlin.    Collerli'd  In-  .\.  Jacotisen. 

quc'(jutsa,  his  name  is  Qale'sEmak"  (=quartz  sound  in  front  of  him). 
Following  is  his  song: ' 

1.  He  is  looking;  for  food  all  over  the  world,  liamrmiii,,  fmia.  finia,  inai,  hiiinri,  iiiiii. 

2.  Ho  is  looking  for  men  all  over  the  world. 

.S.  Ho  is  devouring  living  men  nil  over  the  world. 
4.  He  i8  looking  for  heads  all  over  the  world. 

SONC.  OK  iia'msha.mt.sks. 

The  following  song  is  sung  in  connection  with  tlie  mask  shown  in 
fig.  100:^ 

1.  He  will  sing  the  great  dancing  song  of  our  supernatural  friend  whom  everybody 

tries  to  imitate. 

2.  Ho  will  cry  hfip  on  tho  boacii,  our  sn)iernatural  friend  whoni  everybody  tries  to 

imitate. 

3.  We  shall  set!  his  mask  which  makes  him  go  all  over  the  world,  our  supernatural 

friend  whom  everybody  tries  to  imitate. 


'  Appendix,  page  697. 


'  Appendix,  page  698. 


• 


j,;^ 


THE    KWAKIUTL    INDIANS. 


4G5 


Tlie  next  song  belongs  to  the  nuisk  sbowu  in  fig.  lol :' 

1.  I'aiiioiiH  aro  you,  joiir  fame  roachos  the  end  oftlio  worhl. 

2.  Tlio  iH!t»i»lo  try  to  iiiiitato  yon,  ovoii  at  th<»  oiid  of  tli«  world. 
:<.  \\v>  sliall  H(;o  you  dancing  in  our  hoiiHO. 

The  mask  (fig.  102,  p.  407)  represents  a  sea  monster  called  la'k-im 
(badness).    It  opens,  and  the  inner  face  represents  the  killer  whale. 


Fig.  100. 

HA8K  l)K  IIA'MSHAMTSKS. 

Tho  Hiuall  iiguro  hIiow.s  painting  on  tlio  cliiii  of  tlui  iiiticr  iiiiisk. 

I\'  A,  N.i.  124S,  Itnyal  Kllinn|;riiphli-al  Mii».iini.  l!.Tliii.     Coll.-.lr.l  l,y  A,  .Jii.  cili^.  n. 

The  dorsal  fin  is  shown  on  the  inside  of  tlie  top  Haj*.  the  liiis  on  each 
side  flap,  and  the  tail  on  the  lower  Hap.  The  song  used  in  connection 
with  this  mask  is  as  follows:^ 

1.  You  Avero  wandering  in  valloyH  and  over  mountains,  yon  great  Hupernatural  one. 

2.  Farther  and  farther  you  went,  led  by  your  8U])ernatural  i)ower. 

3.  You  went  to  the  cud  of  the  world,  led  l)y  your  supernatural  ])ower. 


,   II 


i  ;! 


■  i 


'  Appendix,  page  700. 
NAT  MUS  95 30 


^  Appendix,  page  703. 


4f)6 


REI'ORT   OF   NATIONAL   MUSEUM,  1895. 


4.  You  will  Hiiig  your  Hnurut  Bi)i>K«  Kvi-rylioily  will  iinitatt^  your  liainatH'ii  cry.  You 
woro  tlio  flrHt  to  iitti-r  tlio  liii  inufs'ii  cry,  you  gn^at  HUpi'riiatiiial  one.  Von  worn 
tlio  (IrHt  Olio  into  whom  ISuxliakualaiiuXHi'war-  throw  his  ))owcr.  ^  our  |iow«r  is 
(lesirftl  eviMi  at  tlio  «)ilj{o  of  thu  world.  Kvorybcxly  <lo«ir»'H  to  pomhhmh  your 
IioworR. 

In  coiinecrtiun  with  tlio  iimsk  hIiowii  in  \\^^.  lo:{  (ji.  M»<S)  tiiu  following 
Hon^'  in  Han{^' : ' 

1.  "I  wont  all  around  tho  world  with  my  i)rote('tor,  lookini;  for  food  on  the  hoac  h." 

2.  "Thug  1  wont  and  hn  took  his  codar  hark  ornanu'ntH  from  hitt  hody  and  hiiiiK 

tbcm  on  to  mn."    Tlu-roforo  overyhotly  wIhIioh  to  have  your  power,  but  nobody 
in  tho  wholo  world  can  imitate  you. 

3.  "For  nu)  cried  the  rav«ui.     His  cry  put  into  my  mouth  the  grout  Qoa'xcionXuiVlu- 

niiXHi'war'. 

Fiffiires  104  to  110  (pp.  4<)0-473)  show  Honio.mlditioiiiil  lia'njaliiuntsEB 
niaskH. 

NO'NTSiSTALAL. 


This  dance  is  also  said  to  have 
been  obtained  comparatively  re- 
cently by  marriage  from  the  Awi'- 
k''enox.  The  novice  is  also  initi- 
ated by  liaxbakiialanuXsI'wac,  ami 
has  the  power  to  handle  lire  with 
impnuity.  In  his  ecstasy  he  takes 
up  glowing  coals,  puts  them  into 
his  mouth,  and  throws  them  upon 
the  people.  At  the  end  of  the 
dancing  season  he  must  pay  for  all 
the  dsimage  done  in  this  manner. 
His  ornaments  are  made  of  red  and 
white  cedar  bark.  Following  is  a 
song  of  the  No'ntsistfdaL : ' 

1.  The  gift  of  the   spirit  that  destroys 

marV  n-ason,  O,  real  supernatural 
frie'iid  i  ii  making  the  ]>eople  afraid. 

2.  TJio   gilt   (if  tho  spirit  that   diistroys 

mar/a  reason,  O,  real  8U])ernatural 
iricii  I!  scatters  the  peoph;  who  are 
in  the  liouse. 


MASK  OK  II«'.'.:S1IAMTSES,«KI'I1K8ENTIN0THIC  RAVKN. 

Lcugtli,  17i  inchOH ;  black,  red,  {rroeii,  «iiite. 

IV  A,  Nil.  1247,  U.iyal  Kthnii|;rn|ihLc  al  Museiiin,  llrrlhi.     C'lilli'ili-.l 
by  A.  Ja,-i>I,W'n. 


■    %i 


NA'NE,    THE  CfBIZZLV   HEAR. 

There  are  two  degrees  of  this  society,  BaxbakualanuXsI'wac's  grizzly 
bear  and  the  ordinary  grizzly  bear.  The  former  is  the  higher  in  rank. 
Both  are  among  the  most  important  members  of  the  seal  society. 
While  all  the  preceding  ones  belong  to  the  laxsa,  they  are  wl'xsa.^ 
Therefore  at  the  time  of  the  initiation  they  are  not  taken  away  by  the 
Bpirit,  but  are  only  hidden  in  a  corner  of  the  house,  whence  they  come 


•  Appendix,  page  705. 


2  See  page  420. 


fe 


"f 


n>ji 


iP 


i  \ 


'A 


\: 

1 

< 
I 

:'  '■ ;' 
')  '1 

1    . 

l' 
t 

■'1 

1' 

ill 

'i 

Report  of  U.  S.  Natinnai  Museum.  1395.-    Boas, 


Plate  32. 


mm   'i      ■' 


i     i 


I 


i: 


* 

.A^lti^iSikit&AAi^ 

U 

^ 

1^1^ 

■  J 

WKr 

■■•'    ■|if-''fgfc 

Jrf"*     jJQ 

^^^^^^^^^^^^Hn^^'a '    sTSBH. 

'      K^^Pfl^^lH 

i 

^H^V^Ba^2^# 

^R|^' 

TiSHe  * 

» 

wl 

W 

I^H^^^B'  j^    • 

*^' 

/JW 

^^ 

Dress  of  Walas  Na'ne. 

I'riPiii  .\.  Hiisliaii.  ■■  Niii-thwi'st  ('mist  of  Ainci'ica.' 


TIIK    KWAKIUTL    INDIANS. 


467 


forward  when  tlicy  are  ready,  to  .show  that  they  have  been  initiated. 
Tliey  are  perhaps  the  most  dreaded  helpers  of  the  ha'niats'a,  aa  it  is 
their  duty,  in  eonjunctioi!  witli  the  iiu'LiuaL,  to  punish  all  transgres- 
sions of  laws  referrinfj  to  privileges  of  the  ha'niats'a,  or  to  the  winter 
ceremonial  in  general.  I  stated  before  that  the  penalty  <»f  soTne  mis- 
takes was  death.  Tlie  nnfortunate  ones  were  killed  by  the  grizzly 
bears  and  nfi'LmaL.  They  are  also  the  watchers  of  the  danciig  house, 
and  often  with  the  other  members  of  the  seal  society  assemble  on  the 
roof,  and  by  their  wild  cries  and  threatening  attitude  frighten  away 
everybody.  They  always,  wear  bear's  claws  on  their  hands,  and  some- 
times appear  clad  in  bearskins.  Their  faces  are  painted  in  imitation 
of  an  immense  mouth  of  a  bear.  Their  head  rings  and  neck  rings  are 
made  of  red  and  white  cedar  bark.  Each  of  these  is  twisted  in  a  tight 
rope.    Then  they  are  twisted  around  each  other  and  tied  at  their  ends 


l'"ig.  102. 

MASK  OK  HA'MfillA.MTSES:   (JLTIilt  MASK,   ■lllE  3EA  MONSTEU  lA'KJM;  T.VNEIl,   THE   Kli.LKH  WIIAl.K. 

T!m'  wiijall  li;iurrs  sliow  tin'  inner  Hides  of  t lie  latenil  nml  lower  (laps  when  ojicn.     (Ili^iglit,  172  im'hi'S; 
outer  mask  hlack  and  white;  inner,  blue,  hlacU,  white,  red.) 

IV  ,\,  N'.i.  .v..'i,  U..yal  lllL-.tTiijihl.-iil  Miisviiiii,  HctMii.     (■..Hc.l.!.!  liy  A.  Jncilmrii. 

(figs.  Ill,  llL',  pp.  47;{,  !74).  Their  cireuit  around  the  tire  can  hardly 
be  called  a  dance.  In  the  tirst  and  the  third  dances  the  dancer  wears 
his  cedar  bark  ornanieiits.  The  dances  consist  in  \  iolent  motions  of 
the  body,  imitating  the  actions  of  a  bear  who  sits  on  his  haunches. 
Every  now  and  then  the  dancer  growls  and  scratches  the  ground  with 
his  paws.  In  tlie  second  and  fourth  dances  he  appears  clad  in  a  bear- 
skin, M'-lks  on  hands  and  feet,  and  paws  tlic  ground,  imitatin  ;■  the 
moti(<...'»  of  an  angry  bear. 


.><()N<i    <i|.-    A    Hl'.AIl    l>A\()i;U   NAMl'.I)    WA1.A.'''>    NA 


((IIM'AT    ItK.AU).' 


1.  How  .vh.'ill  we  liiilc  t'roiii  llio  licar  that  is  moving  all  iirciinil  tlic  world  .' 
-.   lift  lis  crawl  niHliMgroiiiiil  I     J. ft  us  covfr  our  liatkM  witli  'lirt  tliiit  tlm  great  ter- 
riblo  Itfar  I'romtho  north  end  of  our  wovld  iiiav  not  liiid  uk. 


'  See  I'iatb  32,  and  Appeudix,  jii^jjo  705, 


1 


i     *  'I 

I  ■  m 


>! 


(      ,11 


l-n'M 


I    ■ 

! 

I 


468 


KEPORT   OF   NATIONAL   MUSEUM,  1895. 


I 


ANOTHKR  SONG   OP   A   IIEaR   DANCKU,  LA'LASKJOAr.A. 

HaioO'  a  liaioo' !  Lot  your  great  naino  lio  eallod,  Great  Bear! 

Yon  will  go  at  oiu'o  to  the  chiefs  of  the  tribes,  whom  you  will  luuku  your  slaves, 

Great  Bear ! 
Then  wo  Hhall  have  war! 
Then  wo  shall  have  trouble  I 

THE  NU'LMAL. 

The  iioo'iiLEraaLa  (pi.  of  iifi'LmaL)  or  ''fool  daiKjers"  are  also  mes- 
sengers and  beli)ers  of  the  ha'mat'sa,  who  help  to  enforce  the  laws 

referring  to  the  ceremo- 
nial. Their  method  of 
attack  is  by  throwing 
stones  at  people,  hitting 
them  with  sticks,  or  in  se- 
rious cases  stabbing  and 
killing  them  with  lances 
and  war  axes. 

The  noo'nLEinaLa  arc 
initiated  by  a  fabulous 
people,  the  A'Lasimk-, 
who  are  believed  to  live 
near  a  lake  inland  from 
LiXsI'waf'.  Their  village 
is  believed  to  bo  on  an  is- 
land floating  <m  the  lake. 
They  haveenormons  noses 
and  their  bodies  are  cov- 
ered with  snot.  In  olden 
times  a  man  went  beaver 
hunting  and  fell  in  with 
these  people.  He  came 
back  exhausted  and 
"crazy."  His  nose  was 
running  all  the  tinu';  he  ate 
the  mucus  and  smeared  it 
all  over  his  body.  He 
urinated  and  defecated  in 
the  house,  and  only  after 
a  long  time  did  the  people  succeed  in  restoring  him  to  his  senses. 

Fr<Hn  him  the  uoo'nLKinaLa  are  said  to  derive  their  origin.  They  are 
supposed  to  be  out  of  their  senses  and  to  have  long  noses.  They  are  as 
filthy  as  the  first  in'i'LmaL  is  said  to  have  been.  S»>nie  of  them  when 
initiated  are  taken  away  by  the  A'Lasimk-,  others  are  initiated  in  the 
house.  The  noo'uLEmaLa  are  wi'xsa.  Those  who  are  to  be  initiated  in 
the  house  will  all  of  a  sudden  begin  to  scratch  their  heads  and  bodies. 
They  scratch  more  and  more  violently.     This  indicates  th!it  they  are 


l-'ig.  1(13. 

MASK   OK   )IA'MSIIAMT8ES. 

Height,  17J  inches;  white,  red,  bhick. 

,  K.>y:il  l:fliM..i.'riii>lii.vil  MiHcnni,  HitImi.     CoIIwIbiI  liy  A.  .I.unhs 


'  Ai)peu(lix,  page  705. 


<ti  your  slaves, 


e  also  iiies- 
ce  tlie  laws 
fclic  ceremo- 
method  of 
y  throwing 
pie,  Iiitting 
ks,  or  ill  se- 
ibbiiig  aud 
n^itli  lauces 

KinaLa  arc 
^  i'abulous 
A'lvasiink', 
ved  to  live 
ilaiid  from 
lieirA'illage 
)e  on  an  is- 
II  the  lake, 
mous  noses 
es  are  cov- 
in olden 
3nt  beaver 
ill  in  with 

He  came 
ited    and 

nose  was 
iiiu'jbeato 
smeared  it 
)(>dy.  He 
fecated  in 
only  after 
iscs. 

Tlicy  are 
lieyareas 
leni  when 
ad  in  the 
itiated  iu 
d  bodies. 

they  are 


ir-:M 


,  f 


Ji 


11^ 


T^ 


Report  of  U,  S.  National  Museum,  1895. — Boas. 


Plate  33. 


'    I 


i.;- 

, 

TT n 

m 

* 

,■/             ^ — -,. 

A 

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t;-   .:,  ' 

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1 

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■■^-  ■"^'^^1_^ 

s&^> 

■     .••/' 

iW 

e^:.^-->;-^'^^*''  "^'■^: 

•V    -c^J^^IP. 

<    a 

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Si 

uj     o 

I-     ^ 


«.»^ 


< 

ja 

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0. 

< 

d 

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ill) 

0 

z 

o 

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lO 

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' '    i 


rr 


' 


Report  of  U    S.  National  Musuum,  1895.     Boas. 


Plate  34. 


Mask  of  Nulmal. 

British  Miiscuin. 


THE   KWAKIUTL   INDIANS. 


409 


possessed  by  the  winter  dance  spirit.  After  four  days  they  are  <'onftned 
in  tlie  corner  of  the  liouse,  and  appear  as  noo'nLEmaLa  at  the  time  of 
the  next  dance.  When  a  young  man  is  to  be  initiated  in  this  order, 
the  old  ndo'nLEmaLa  will  throw  mucus  from  their  nose  on  to  him  and 
thus  "throw  the  spirit  of  the  winter  ceremonial  into  him." 

The  nu'LmaL,  a(  cording  to  what  was  stated  above,  is  fllthy  and  acta 
as  though  he  was  o  it  of  his  senses,  llis  cry  is  we,  we,  we.  Paintings 
of  fool  dancers  ai  j  shown  on  Plate  3.'i.  They  do  not  dance,  but,  when 
excited,  run  abouv  like  iiadinen,  throwing  stones,  knocking  people 
down,  and  crying.  Tu.  y  turn 
to  the  right  instead  of  to 
the  left,  and  make  the  cir- 
cuit of  the  Are  turning  to 
the  left.  Then  the  (jue'ciutsa 
try  to  correct  them,  but  they 
grow  only  the  more  excited. 
They  dislike  to  see  clean  and 
beautiful  clothing.  They  tear 
and  soil  it.  They  break  ca- 
noes, houses,  kettles,  and 
boxes;  in  short,  act  the  mad- 
man in  every  conceivable 
way.  At  the  close  of  tho 
dancing  season  they  must  in- 
demnify the  owners  for  all  the 
property  destroyed. 

The  noo'nLEmaLa  wear 
lances  and  war  clubs  during 
the  ceremonials,  with  which 
they  kill  the  offenders  of  the 
hn'mats'a  (figs.  113-116,  pp. 
475, 470).  Many  of  these  lances  are  carved  and  pai?ited  with  the  design 
of  the  raven.  The  nOd'uLEmaLa  wear  rings  of  red  cedar  bark,  which 
is  sim[»ly  tied  around  their  heads  and  hung  around  their  necks.  It  is 
not  plaited. 

When  they  first  appear  after  their  initiation,  and  also  when  per- 
forming their  ceremcmial  dance  they  use  masks.  All  these  masks  are 
characterized  by  long  noses  of  curiously  round  shape.  The  face  is 
surrounded  by  a  red  ring  which  represents  the  red  cedar  bark.  The 
type  of  these  masks  has  not  changed  during  the  last  century.  There 
is  one  in  the  U.  S.  National  Museum  that  was  collected  by  the  Wilkes 
Expedition  {tig.  117,  p.  477).  Another  old  specimen  is  in  the  IJritish 
Museum  (Plate  34).  The  similarity  of  this  type  of  mask  and  of  the 
newer  ones  collected  of  late  years  will  be  noticed  (flgs.  118-122,  pp. 
477-479).  Any  mention  of  a  long  nose  excites  the  nu'LmaL.  IJe  does 
not  allow  his  nose  to  be  touched. 


Fig.  104. 

MASK  OF  irA'MSHAMTSES. 

Length,  lilj  iucliesj  black,  wliito,  red. 

I\'  A,  No.  IVMl,  Uoyal  Ethmigraphical  Ktuseuiii,  H.»r!iri.    (VfllM-t^il  by  A, 
JacubseD, 


:     - 1 

I    : 


Mi,; 


•»  .  u 


I 


j 


470 


KEPOliT   OP   NATIONAL    MUSEUM,  1895. 


S<)N(i    OK    NI'I.MAI..' 


(io  (in  !  j{o  III)  I  i;<)  on  !  ,vi)ii  grout  one  I  Do  you  nut  hih  ilui  curillod  Idootl  on  tlio 
water,  tlio  lilood  on  tlio  water  ol' the  many  I'oea  wlioni  I  killed  and  int  to  idcccs? 
I  hIimU  lie  the  greatest  nn  i.inai,. 


Fig.  lOf). 

MASK  OK  HA'MSHAMTSES. 

Till)  iipixr  ])ortlon  rcpresciils  llm  ruvmi,  iiiiil  llio  lower  jiortimi  tlin  wiiitfs  of  tlir  Fiavon,  nii  tlioonl- 
sidf,  ami  tli<>  «i'siiir,  iu.sidc.  Tlu'  siui.ller  fii;iiri>  shows  tlio  jirolile  ol'  tlio  lower  I'nco.  Length,  IHJ 
iuches;  liliu'k,  M-liito,  red. 

IV  A,  N...  I'.';,",  U..y:il  K\\ k'r.'l'lii'"!  Miim'Uiii,  ll.rlhi.     C.ll.-.le.l  l.y  A.  J!u..1immi. 

The  name  of  the  dancer  to  Avhoiu  this  song  l>eh)iijjs  is  Nu'LElap'Mlis 
as  a  member  of  the  seal  society,  aii<l  TsiiuxstiVlag'iiis  as  a  member  of 
tlie  qne'qutsa. 


'Appendix,  i>.  701). 


I 


THK   KWAKIUTL   INDIANS. 


471 


BONO  OF  NO'LMAL.' 

1.  Ha!    Tlie  grout  luiuliiess  came  down  and  is  diHttirliinn  our  friend. 

2.  (Nii'i.Hiiii.  Huvs:)  "Tho  Wfiiixm  lltnv  into  my  hands  with  which  I  am  miirderinj?! 

witii  wliicli  1  am  cutting  oH"  the  licads." 

3.  Ilal  'I'ho  grout  nniduoHH  entcrod  our  friend  ami  ho  is  killing  ohl  and  young. 


•SONt 


i  I'ou  i'A(  irviMi  Till',  i;xcrrKi>  m   i.mai.. 


1.  (iroat  i8  tho  fury  of  thoso  supernatural  ones. 

'J.  Ho  will  cari'y  mm  away  on  his  arms  and  torinont  thorn. 

3.  Ho  will  devour  thom  skin  and  houea,  cruBliiug  llosli  and  bouoB  with  his  toetb. 

HONli   Ol'    NULMAI.,    LALASUiUAI.A.- 

1.  ( >h  wonder!  He  is  making  a  turmoil  on  the  earth. 

2.  Oh  wonder!  He  makes  the  noisoof  falling  oh.jects  on  the  eartli. 

3.  Oil  wonder  I  He  makes  the  uuise  of  breaking  objects  on  the  earth. 

Tliere  is  a  cliief  uri'LinaL, 
who  i.s  called  U-r'qiiuir'q'o- 
LEla  or  ()'ina(i'o'LEla.  It 
is  stated  that  nine  geiieia- 
tions  ago  TsEx'uf''tr',  chief 
of  the  Sl'siiiLuejliad  a  .son 
who  was  a  nu'Luiai-.  He 
gave  a  feast  and  said  that 

he  wanted  to  make  hi.s  son  chief  of  all  the  uriO'nLK- 
niaLa  and  call  hini  G-f''(iauir'q'r)LEla.    ITe  sent  hiui 
to  be  initiated  as  a  ufi'LmaL  once  more,  and  when 
he  came  back,  he  distributed  an  immense  amount  of 
l)roperty,  sea-otter  skin  Idankets,  canoes,  slaves,  co[)- 
pers,etc.    As  he  was  unable  to  bring  all  this  property 
into  the  house,  he  scattered  eagle  down,  which  sym- 
bolized the  property,  all  over  his  guests.    Since  that 
time  "property  is  the  huu^e  of  the  G'c'qamfMi'dLEla,'' 
and  the  father  of  a  new  G-c/qamfMioLEla  must  dis- 
tribute all  his  property  at  the  time  of  the  initiation 
of  tho  novice. 

Tiie  Ila'wayadalai.  is  one  (»f  the  highest  fool 
dancers.  He  carries  a  knife  in  his  right  hand,  and 
moves  it  along  his  neck  as  though  he  was  cutting 
it.  Then  he  changes  the  knife  to  his  left  hand,  and 
rei)eats  the  same  nmtion.  In  doing  so  he  stabs 
himself,  or  pretends  to  do  so,  actually  stabbing  his 
neck  ring,  which  is  Idled  with  a  bladder  c(»'.iiaining 
blood. 

NA'NActAUALIL. 


Fig.  too. 

MASi;  OK  IIA'MSHAMTSES, 
IlErUKSENTINO  TUK 
IIEAU. 

r.i'iif;th,15iiiolu>8;  white, 
red,  lilack. 

IV  A,  N...  l-j;,,-,,  Unyul  Elhii..- 
icraphit-iil  Must'Uin,  ll.rliii. 
rolleoteil  1.V  A.  .liin,l.s,.M. 


The  dance  of  the  Xfi'naqaualiL  consists  in  very  rapid  motions  of  the 
body  from  right  to  left,  according  to  the  rhythms  of  the  song.  The 
trunk  is  slightly  inclined  forward,  the  hands  are  open  aiul  held  upward, 


'Appendix,  page  TOO. 


•Appondix,  paue  707. 


i     I   ^  \ 


:         S         'l.j' 


i.    I 


m\  ■  ^i 


472 


REPORT   OF   NATIONAL   MUSEUM,  1895. 


with  tlio  ])aliiis  towiivd  the  front  and  at  about  tlio  height  of  the  shoul- 
ders. The  (laneer  wears  a  blanket  which  is  ornamented  with  feathers 
sewed  all  over  it  at  refjular  'n^^f^r-.  ais  of  about  10  inches,  and  a  Iiead  nuiak 
with  a  long'  beak  surmouutinfjf  his  forehead  (figs.  124  and  12'),  j).  470). 


Fig.  107. 

MASK   Ol'   HA'MSIUMTSKS   WITH  MOVAllLE  .lAW  AND  KOBBHEAl). 

Height,  13J  inches;  black,  white,  red. 

M'  A,  N.I.  i-.MU,  Rnyal  Ethnogrnphicnl  ^lutwuni,  Dcrllti.    CollwrU'iHiy  A,  Jnrolwf  ii. 

The  dance  is  soinetinies  also  called  "the  dance  of  the  wind.''  The  lively 
motions  of  the  blanket  are  supposed  to  be  caused  by  the  winds  of 
the  higher  legions  of  the  atmosphere  (Plate  35).    The  dancer  is  initiated 

at  BaxbakufdanuXsI'wae's  house.    lie 

is  wi'xsa. 

S(>N(t   OK   NA'NAIJMIAI.II,.' 

1.  The  i)eoplo  jrather  all  around  you  to  see  your 
(lanco,  great  supernatural  one, 

2.  !Many  gather  to  see  you,  great  suiteruatural 
one. 

3.  Tbey  walk  right  up  to  your  house,  great 
supernatural  ore,  asking  you  for  food. 

SONG    OF   NA'NAQAUALII,.- 

1.  Rows  of  wealth  are  st.anding  across  the  lloor 
of  the  house.     That  is  your  song. 

2.  Everybody  will  obtain  wealth  from  you. 
Everybody  will  obtain  blankets  from  you. 
That  is  your  song. 

SON(r   OK   XA'NAQATALIL.^ 

V 

The  Awi'k-'eiiox  first  obtained  the 
mask  (fig.  126,  p.  480)  from  the  He'- 
iltsuq.  Q'o'mEnakula,  a  chief  of  the 
La'Lasiqoala  clan  (r'e'xsEm,  married  an  Awl'k-'enox  girl,  and  obtained 
in  this  way  the  right  to  the  mask.    The  He'iltsuq,  however,  did  not 

'  Ai)]>(ni(li\,  i)au»'.  707.  •^  Apjjondix,  page  708. 


Fig.  lOH. 

MASK  <iK  IIA'SISIIAMTSKS. 

From  a  akt-trli  m:nli;  at  llje  Worlii's  Cuhinili'ati  K-\|Misitiuii 


Roij.it  1  '  U    S.  National  Mu»eum,  1895,     Boas 


Plate  35. 


1  yo"- 
I  yo"- 


the 
not 


I 


Na'naqaualil  Dance. 
From  a  |)h(itn(fraph. 


•  ,  l! 


i  r 


.f 


III. 


r  1 


»i 


1 

f 

:   1 

1 

i 

,  ■:,  t 

E 

THE    KWAKIUTL   INDIANS. 


473 


want  tlie  La'Liisiqoala  to  have  it.  They  invited  tlie  A\vI'k*Vnox  to  a 
p*  lanied  QoiViiunir-,  under  the  pretext  that  they  were  goinj;  to 
gi ,  feast.  When  the  Awi'k-Vnox  came, 
they  killed  many  of  them,  among  others 
the  father  of  Q  o'mKnakula's  wife.  Thus 
the  Ilfi'lltsu*!  recovered  the  niauk,  and 
(,^'o'mEnaknla  could  not  obtain  it.  Later 
on  he  obtained  it  by  marrying  the  daugh- 
ter of  the  He'iltsu(|  who  had  killed  his 
father-in-law.    The  mask  is  called  by  the 

Awi"'k'r'n6x 

ha'mtsEtso- 

wf'.    Itrepre- 

sent:-!  the  ra- 

von    and  the 

lio'Xhok". 
Its  n  a  m  e 

and  song  show  its  connection  with  the 

ha'mats'a  ceremonies.    The  skulls  which 

are  attached  to  the  mask  commemorate 

the  war  which  was  waged  on  account  of  it. 


Fij;.  109. 

MASK  OF  HA'MKIIAMTMBH,  KEPKKHK.NTINO 
TIIK   BAVEN. 

Kroni  »  flk«;t(.-h  mftilit  at  tliti  WnrM'H  Coluiiililftn   Kl- 
[HMittoii. 


Fig.  110. 

MA.SK  OK  IIA'MBIIAMTSES 

From  a  Hkctih  iiiBit< 


lit  the  Worhl'N  (.'nlutiihlail    Kx- 

|M«ltloII, 


1.  I  am  coiniiif;,  cryiug  bfip  on  the  beach!  I,  tho  supcrnatnrai  oue. 

2.  I  am  conniig  out  of  Winalagills's  canoe,  tho  hfi'mats'a  maak  on  my  forehead,  the 

winter  dance  mask  on  my  forehead. 

Figs.  127-128  show  masks 
very  much  like  the  preceding 
oue.  They  also  belong  to 
the  dance  Nfi'nacjaualiL.  On 
page  410  was  told  the  legend 
of  the  origin  of  the  sunrise 
dance  of  the  Koskimo.  Figs. 
129  to  133  (pp.  484-486),  show 
the  masks  and  ornaments 
which  the  Kuexala'lag*ilis  ob- 
tained from  Nenalaats't'cja. 

Fig.  134  (p.  488)  shows  the 
ornaments  of  another  Na'na- 
qaualiL. 

ha"maa.' 


Fig.  ui. 

HEAD  RINO,  NKCK  RINO,  AND   AUM  HINOS  OP  BEAR  DANrKR. 

IV  A,  i\o«.  9;M,  667,  >uil  fl:!5,  Uoynl  KtlimiKraphlial  Muwuiii,  IVrlin.    Col- 


leoted  hy  A.  Jacotist^n. 


This  mask  was  purchased 
from  the  La'Lasiqoala,  who 
called  it  qe'8<jf'sk-aue,  the  panther.  They  obtained  it  by  marriage  from 
the  Kwakiutl,  who  used  it  in  the  winter  ceremonial.  It  represented  the 
fabulous  being  ha"maa,  a  voracious  carnivorous  monster  which  lives 


'  See  fig  135,  p.  489,  and  Appendix,  page  708. 


W 


ilj, 


474 


REPORT   OF   NATIONAL   MUSEUM,  1895. 


IS 


in  the  woods.  The  novice  who  is  to  accinire  this  dunce  disappears  in 
the  woods.  Wlien  he  returns,  he  bites  the  people,  not  like  the  ha'iiiats'a, 
but  imitating  the  voracious  hiVniaa.  His  cedar  bark  rings  are  like 
those  of  the  bear  dancer,  but  smaller.  I  lis  cry  is  "huj) !  hup !"  When 
returning  from  the  woods,  he  does  not  wear  hendock,  but  red  cedar 
bark  ornaments.  The  dancer's  name  as  member  of  the  seal  society  is 
Iv'V''k-aLElayu  (of  whom  all  are  afraid);  his  (lue'qutsa  name  is  ALtsala 
(coming  ashore  from  the  middle  of  the  lake),     llis  song  is  as  follows: 

1.  There  is  hri"miiii.     Wc  sliuU  not  livo,  lor  ho  is  there. 

2.  Where  lie  is,  there  is  danger. 

3.  AVliere  sliiiU  we  hidof 

4.  Let  us  lii<le  iindernrouud.     Let  us  cover  ourselves  with  dirt,   i'or  the  terrible 

hiV'iuua  is  guing  urouud  the  world. 


V-^<( 


I'f; 


Ki;;.  112. 

HEAD   IllNdS  AXn  NECK    HINd   OK  THE   1IE.\U    llANCEIi,    K'ISKIMl). 

a,  FirHt  hoiul  I'iiijj;  b,  head  riiif;  worn  in  I'euslH;  c,  nei-k  ring. 

flit.  N.™.  n.'i.'ii.'i,  n.iMi-,,  ns.'in,  r.  s.  n.  m.,  niiiMti'ii  hy  v.  ium. 

'rilK   SALMON.' 

This  dance  belongs  to  the  i.a'i  asiijoala.     Tlie  novice  disai)pears  and 
stays  in  the  woods  several  months.     When  he  is  brought  back,  the 

'  See  lig.  13(5,  page  4!)0,  and  .Vppendix,  page  709. 


I 


rs  iti 
its'a, 
like 
riien 
;edar 
sty  is 
tsala 
ws: 


rrible 


1 


ill  id 
tlie 


THE    KWAKIUTL   INDIANS. 

people  hide  all  the  eagle  down,  the  symbol  of  wealth, 
but  put  it  ou  Mhen  he  enters,  indicating  that  the  salmon 
brings  atHluent'e.  lie  is  greeted  with  the  <Ty  ''  haioho'." 
The  amount  of  property  distvibnted  by  the  '"  ncer's 
father  is  as  large  as  that  needed  ior  initiatin  ,  a  h;!'- 
nnits'a.  His  dance  is  intended  to  imitate  the  nu>tions 
of  the  Jumping  salmon.  lie  holds  his  head  suleways 
and  (lances  with  stiff  legs,  the  feet  rcnuiining  at  the 
same' spot,  the  body  turning  first  to  tho  light  tiien  to 
the  left.  His  forearma  are  bent  n])war(l,  the  open  i)alni8 
stretdied  forward.     Following  is  his  song: 

1.  Mauy  siihiiou  are  comiiij^  tislioro  with  uie. 

2.  'rbey  iiro  coniiiij^  asdoro  to  you,  tlic  po.st  of  our  lioii\eii. 

3.  They  art)  (lani'iiiji,  from  (li(3  aahnoifs  country  to  th«  .shore. 

•1.  I  coiiuvhxhuicc  bt'foioyou  at  the  rit^ht-liand  nichi  of  tho  worM, 
ovtu'towuriu}j;,  oiitshiuiiij;,  stirpubhinK  all;  I.  the  salmon. 

SONW    (IK   A    SALMllN    I>ANCKJ£.' 

1.  'I'Lo  .saliiiioi?  camo  to  seanh  for  a  dain'er. 

2.  lie  camo  and  jiiit  bis  aiipeinatural  power  into  bini. 

S.  You  have  Mii])eruatur.'il  power.  Therefore  the  'hief  of  the 
Kulmon  came  from  beyond  ihebcoati.  The  jieoph-  iiraist'  you, 
for  tboy  cannot  carry  tlio  wei<i;ht  of  your  wealtli- 

THE   .SALMON    WEIR    DANOE.^ 

The  weir  in  fclie  legends  of  tlie  Kwalcintl  is  a  toy  of 
the  Galmon.  Tiie  salmon  weir  dancer  is  initiated  by  the 
salmon.  The  dance  belongs  at  present  to  the  .Maa'in- 
tag'ila,  wlio  obtained  it  by  marriage  from  the  Awi'- 
k''en6.\.  The  novice  remains  in  the  woods  for  about 
one  month.  When  he  returns,  he  is  naked.  llis))0(ly 
is  smeared  with  the  juice  of  a  j>!ant,  wliich  makes  it 
very  .slippery,  ills  cedar  bark  ornaments  are  similar 
to  tho.se  of  the  ha'mats'a,  but  much  smaller.  Tlie 
dancer  tirst  rest^j  on  one  leg,  his  body  bent  aliuost  hori- 
zontally at  one  side,  the  other  leg  extended  Jo  tlie  other 
side.  Then  lie  changes  to  the  other  leg,  bending  .lis 
body  to  the  other  side  and  extending  his  otlu;  leg. 
Here  is  his  song: 

1.  1  went  to  work  at  luy  salmon  weir.     Wlien  T  took  out  tlie  muI- 

inon,  their  eycH  were  jncked  (, ,it  by  tlie  erow.s. 

2.  (Speaking  to  the  cbiet  of  theticio;)  Stand  still,  chief  I     Yon 

who  makes  the  tide  rise,  who  causes  whirlpools  wliero  the 
tides  meet,  whose  skirt  of  seaweeds  mako  the  tide  rise. 

3.  (<,.'hief  of  the  tide  rfays:)   Cry  liap!  supernatural  onel     (rj 

Lap! 


475 


rijr.  m. 

I.ANOIO  Ol'  Ni'l.MAI.. 
l-i'llCtll,      01      ill.llCrt; 

liniwii,  ri!il,  jjri'tMi. 

1\  A,N...  l.Wii,  H..y,ili:ilni.. 
ffrHplii'Vil  Mnwum,  llcrJifi. 
r..lli'iir,i  l.v  \.  ,lai-..lmni. 


'Appcuilix,  iia);o  70!l. 


Appendix,  page  V 10. 


1     J 

if 
;    .IB 


Ml 


'     I     :jl 


:  I 
! 

■ 


t    I 


476 


REPORT  OF   NATIONAL   MUSEUM,  1895. 
WASP  DANOE — IIA'MASELAL.' 


ih 


a 


Accordinjr    to  the  legeud,  this  dauce   belongs    originally    to   the 
Ts'E'nts'Eux-q'aio,  to  one  of  whose  ancestors  the  chieftainess  of  the 
Wasps  appeared.    There  is  only  one  person  at  a 
time  owning  this  dance.    I  obtained  only  one  line 
of  the  song: 

1.  Do  not  let  lis  go  in^ar  t\w  bouse  of  the  wasp.-'  There  is 
great  danger.  ,. 

KU'NXULAL,  THllNDEU  BIRD  DAN^E.^ 

1.  Yon  are  swooping  down  from  heaven,  jtouncing  njion  a 
wliole  trihe. 

2.  You  are  swooping  down  from  heaven,  burning  \illagt'S, 
l<illing  everything  before  you,  and  the  rcuains  of  the 
tribes  are  like  a  rest  of  your  food,  great  thumier  bird; 
great  thunderer  of  our  world. 

3.  You  arii  swooping  down  from  heaven,  going  from  one 
tribe  to  the  other.  You  seize  with  your  t.alons  the 
chiefs  of  the  tribes. 

KU'NXULAL,  LA'LASIQOALA 

SONCr.^ 

This  Avill    be   the    dance    of  the 

thunderbird.      Wonderful    will 

,— ,_  ,.,„_.™,.  -_~  bi  the  dance  of  the  thunder  bird. 

4iii i  n 


rig.  114. 

LANCK  Ol'- NO  i..MAI-. 

Li'iigtli,    52    inclit'S;     nd, 
Mack. 

IV  A,  No.  mi,  Kiiyal  Klliiio^'rajilil.-al 
MuHtMllll,  Itt-Tllll.  (!i)IltH-teil  Ity  A. 
Jauobnvn. 


Fig.  115. 

LANCE  OF  NU'LMAL. 

Fri'tn  a  skvtrli  iniultt  nt 
the  Wurld'H  Columbian 
Kipiwltion. 


QO'LOC/  LA'LASlgOALA  SONd.' 


Fig. 116. 

CI.Ul;  OF  NU'I.MAI.. 

Lengtli,  10iiii('lii>8i  l)bu', 
rod. 

IV  A,  No.  8t>H,  Ruyiil  Ktlincigrnplr 
l.nl  MusiMitn,  RiTlin.  Cullcotcil 
by  A.  .Tai^obwil. 


1.  Do  not  let  us  drive  him  away,  the  bird  of  our  eliicf. 

2.  The  real  (^o'lrtc  who  is  sitting  in  the  miiUlh*  of  our  world. 


'See  flg.  1H7,  page  4{U,  and  Appendix,  page  710. 
■'Appendix,  ]>ago  711. 


'^Tho  wasp  nest. 
^  A  species  of  eagle. 


Tliero  is 


t. 

.m 

i 
s 

% 

1 , 

I  m 


hi; 


7TT 


Report  of  U   S,  National  Museum,  1895  —Boas. 


Plate  36. 


I 


ii 


THE    KWAKIUTL    INDIANS. 


477 


< 

X 

< 

< 


UJ 

I 

t- 


The  whistle  (fig.  139,  p.  492)  is  used  by  the  daiicter  to  imitate  the 
sound  of  the  bird  represented  by  the  mask  (tig.  13.S,  p.  491). 


THE   WOLF. 


1.  1  ffo  to  the  soat  of  the  cliiet'of  the  wolves.     Yihilii  ahalii. 

2.  I  iiiii  taken  to  the  middle  of  the  reiirof  the  lioii8(M)f  the  wolves.     Yihihi  iihahi. 

3.  Thus  I  obtained  all  the  suiieiiiatural  iiowtiis  of  the  wolves.     Yihihi  ahahi. 

AVdl.l'    S()N(i,    I.AI.ASKiOALA.i 

1.  I  eoine  harking  on  the  beach.     I  make  the  noise  of  distribntioiiM  of  blankets,  for 

yon  will  bo  as  great  as  your  ancestor,  the  first  one  of  all  the  chiefs. 

2.  Wonderful  are  the  Avords  of  onr  chief,  the  wolf.     It  is  s.'iid:  We  shall  assemble 

with  our  fhildren,  asking  him  to  give  blankets,  to  give  blankets  to  «^ach  tribe, 
even  to  all  the  tribe-s  of  the  world.     Yihei. 

3.  Let  us  try  to  paiiify  our  ehiuf,  else  he  will  swing  his  death  hi  inger  and  cut  short 

our  lives,  and  we  shall  fall  before  the  chief  of  the  wolves.     Yibei. 

WALAS'AXA'.^ 

The  Walas'axii'  is  a  peculiar  wolf's  dance.    It  belongs  to  the  legend 

of  O'mjixt'a'laLc  (see  p.  382),  who  obtained  it  by  marrying  the  daughter 

of  Qawatiliqala.    The  Wfilas'axa'  is  danced  in 

the  following  way:   All  the  men  of  tlie  tribe 

dress  in  blankets  and  headdresses  rei)resenting 

the  wolf.    They  hide  behind  a  curtain  which 

stretches  across  the  rear  of  the  house,  and  when 

the  singers  oi>eu  their  song,  come  forth  from  the 

right-hand  entrance  of  the  curtain.    There  two 

criers  are  stationed,  who  hold  statts   and  an- 
nounce their  arrival.     As  soon  as  a  dancer  ap- 

petirs,  he  turns  ttnd  proceeds  on  a  march  around 

the    fire.     The    fists    are     held    forwiird,    the 

thumbs  erect  (I'late  30).     When  the  dancers 

arrive  in  front  of 
the  door,  they 
turn  once  and 
then  proceed 
around  the  tire, 

disappearing  again  behind  the  ctirtain, 
at  the  left-hand  side.  When  all  have 
disappeared,  tw(>  more  circuits  are  made 
in  the  same  manner.  In  tlie  fourth  cir- 
ctiit  they  stop  when  all  have  come  otit. 
They  sipiat  down  on  hands  and  feet,  imi- 
tating the  motions  of  wolves.  They  rest 
on  their  toes  and  knuckles  ami  turn 
their  heads  to  the  right  and  to  the  left. 
In  fig.  140  (]).  493)  and  in  Plate  37  a  number  of  the  masks  used  in  the 

Willas'axa'  are  shown.    Some  of  these  claim  i)articular  interest,  as  they 


Vig.  117. 
MASK  OF  Nti'LMAL. 

Ciil.  N...  '.ifi.W,  U.  S.  N.  M. 
Wllk.«  Kii>e<lltlou. 


Fig.  UH. 
MASK    UK   Nl'LMAL. 

Ileijilit,  9^  iiiclii's;  l)la<k,  n-il. 

IV  A,  .N...  I'.".i7,  Royal  laliuos-nililiiral  Mu.si'uni,  IliTliii 
Collnli'd  l>v  .\.  .liiri.lmi'ii. 


■i 
■'1 


'Appendix,  page  711. 


''  The  great  one  from  above. 


r^ 


^ 


I 


478 


REPORT    OF    NATIONAL    MUSEUM,  18f>5. 


were  ('ollect<Hl  on  Cook's  expodition,  jukJ  show  that  no  <thange  of  the 
type  of  these,  nnisks  has  taken  phice  durinjf  the  last  century.  The  teeth 
of  the  mask  (Phite  37)  are  made  of  deiitaha,  and 
the  trail  is  carefully  worked  of  cedar  bark. 

THE   1,0' KOALA. 

There  is  still  another  wolf  dance,  which  is  derived 
from  traditions  of  the  initiation  of  men  by  the  wolves. 
The  tradition  underlying  this  dance  is  tluit  of  Mink 
and  the  wolves.    The  sons 
of  the  chief  of  the  wolves 
were  preparing  to  be  initi- 
ated.     Mink    found    and 
killed  them  and  thus  ob- 
tained   their    names    and 
places.      He    came    back 
wearing  the  wolf's  scalp  as 
a  head  mask.     Three  times 

he  danced  around  the  tire,  covering  his  face  and 

his  head  with  his  blanket.     Then  the  fourth 

time  he  uncovered  it  aiid  thus  showed  that  he 

had  killed  the  wolves.     All  the  aninuils  tried  to 

kill  him,  but  were  unable  to  do  so.     I  shall 

give  the  full  legend  later  on.     Mink,  whose 


Im«.  119. 

.MASK  (IK  ,Nf"r,.M.\I,. 

Hlligllt,  1  I    ilM'llCS;    lllack, 

icl. 

I\  A,  .\...  I'.'Vi,  lic.yiil  KUiiiii|;r.i|.)i. 
{C.-tl  .MllSI*!!!!),  HtTlill.  <'<)lle<-ti'<l 
llV    .\..l!ll-"I.S.MI. 


Vis.  120. 
MASK  OF  Nr'l,.MAI.. 

Ilciglit,  12  iiiclii'.sj   white,  liliiik, 
red. 

n"  A,  N...  1.):i~,  li.iyal  KlhrM.L-raiiliu.il  Mu- 
s.iiiii,  MurHii.     ri.lliTt.il  liv  A.  .Iaci.lj.wn. 


(lue'qutsa  name  is   Iv'e.\',  thus  obtained  the 

wolf's  name.  Nun,  as  a  member  of  the  seal  society,  and  also  the  wolf's 

Lo'koala  or  supernatural  ])()wer.     This  tradition  belongs  to  the  clan 


m  I' } 


6 


'1 


'      t 


l-'iC.  121. 

.MASK  l>F  Nl    I.MAI. 

llt'ijilit,  ll'l  iiichi'.s;  black,  wliilc,  rod. 

IV  A,  \".  IVU'.',  lioyiil  i:ilino),'ru|iliU-al  Musi'iiiii,  lli'rliii.     ('..lli-il.-.l  liy  A.  JarnliM'ti. 


FiR.  122. 
MASK  (IF  NU'LMAL. 

Kroiii  :\  ski-tt'li  iiiailf  at  tlit-  Worlil'e 
Coluiiibian  Fxposilifii. 


La'alaxsent'aid,  and  K-ex*  and  Nun  are  the  two  names  of  the  Lo'koala 
dancer.  When  he  appears  as  (pie'qutsa,  he  wears  the  frontlet  (x-isi'war') 
representing  the  wolf,  nunqEniL  or  Lo'koalaiiEmL  (flg.  140,  p.  493).    His 


*  ^ 


Weport  nf   U.  S.  Natinnal  Museum,   1895       Bnas. 


Plate  37. 


(A  _ 
II 

Li-     = 

o  o 

£ 

1 


K 


■  U 


Hi; 


f\ 


i-    { 


THE    KWAKIUTL   INDIANS. 


479 


801IJ?  is  intended  to  excite  tbe  nno'nLKniaLa,  who  are  considered  as  tlio 
friends  of  tlie  wolf  chiefs  whom  K-Ox*  had  killed. 
They  are  excited  by  the  mention  of  the  words  "mid- 
dle of  the  fjice,"  i.  e.,  nose,  in  the  following  song: 

Mink  put  on  his  lieatl  tho  iiiiddlt;  of  the  faco  of  NoLt'a- 
(liilag'ilis.' 

Before  singing,  the  dancer  goes  three  times 
around  the  fire,  covering  his  head  with  his  blanket. 
Then  he  unfolds  it.  He  wears  the  headdress. 
His  cheeks  are  each  ])ainted  with  a  bla<'k  circle, 
tho  inside  of  which  is  red.  He  puts  his  hands 
flat  to  his  nose  (both  in  the  medial  line,  one  ch)se- 
to  the  other),  dances,  and  sings  the  preceding 
aong.  Then  the  noo'nLEmaLa  all  try  to  attack 
him  while  the  (]iie'<|utsa  protect  hioi. 


Fig.  123. 

MASK  OF  Nr'LMAI., 


TS'o'NOl^OA. 


IV  A,  Nn.  .'.'JJ,  Uojal  Ktlinc.i;rn|.h 

ti'al  MuHfiiin.  Ikrllii. 

Collirlf.l  l,v  A.  .l!uut.5.n. 


Although  the  Ts'o'nocjoa  is  not  an  animal,  but  a  fabulous  being, 

as  described  before,  this 
seems  the  most  appropri- 
ate place  to  mention  her 
dance  and  songs.  She  is 
a  member  of  the  seal  soci- 
ety. She  is  repiesented 
as  always  asleep.  When 
the  dancer  enters  the 
house,  a  rope  is  stretched 
from  the  door  to  her  seat, 
along  which  she  feels  her 
way.  She  does  not  dance, 
but  walks  once  around  the 
fire,  attired  in  fciie  com- 
plete skin  of  a  bear,  wliich 

fits  over  her  body  and  to  which  her  mask  is  attached.     Figs.  13,  J 41-144 

(pp.372, 494-49())  represent  a  series 

of  typical  T-s'O'noqoa  ma.sks.     The 

last  one  was  obtained  from  the  La'- 

Lasii^oala.    ller songisasfollows:^ 

1 


I  was  a  little  too  late  to  witness  the 
blood  of  his  victims,  to  sec  the 
putrid  heap  of  those  whom  he  had 
killed,  to  see  tho  remains  of  the 
food  of  the  warrior  of  the  world. 

Ho  was  made  groat;  he  was  made  wild 
by  his  father. '  He  will  not  take 
pity.  He  will  kill.  He  comes  to 
make  poor  this  tribes. 


Fig. 124. 

HKAI)  MASK   OK  NA'NA(;ArAI.Il.,  SET   Wrlll    IIIHI)  SKINS. 

(Seal.- J.) 

IV  A,  No.  ,1t;B,  Uoysl  Kll L'ni|'liiial  Milsi'iiiii.  ll.Tliii.     ('..lliTti-cl  Iry  A.  Jwclmcn. 


I'"ig.  12r>. 

HEAD  MASK  UK  .NA'NAi^WAI.II..  SKT  WTI  II  lillil)  SKINS. 
From  a  Bkpt<-h  iiiadv  at  the  WorliPa  C'ulumtilan  Kximttitinn, 


'  This  is  the  name  of  a  nfi'Lmai,.    Tho  name  of  tho  person  wlio  is  to  he  excited  is 
inserted  here.     See  Appendix,  ])age  712. 
■^Appendix,  page  713.  ^  When  his  father  caused  him  to  be  initiated. 


M 


S     I; 


w 


A' 


I 


480  REPORT   OF   NATIONAL   MUSEUM,  1895. 

Following  i8  another  Ts'o'uoqoa  8oug  of  the  Zwakiutl : ' 

1.  She  is  the  great  Ts'o'noqoa  who  in  tryinu  to  carry  men  on  lior  arms,  who  in  caiiNing 
ni^rhtinaro,  who  is  making  ns  faint. 

2.  Great  brinj^er  of  nij^htniares !    Great  one  who  makes  us  faint !    Terrible  TH'o'no<ioa 


KiK.  IL'6. 

IIKAD  MASK  OK  NA'NAyAUALIL. 

Lungth,  27J  inches;  black,  white,  red. 

IV  A,  No,  1^44,  Kitviil  Kthnojrnipliirnl  Museum,  Herlin.     Cnllei'ttMl  ]ty  A.  Jncobsen. 

ia'K'Im. 

The  la'k'ini  (badness)  is  a  water  monster  which  obstrncts  rivers,  and 
endangers  lakes  and  the  sea,  and  swallows  and  upsets  canoes.  I  did  not 
learn  any  details  in  regard  to  its  dance.  The  Ta'k-im  appears  also  on 
ha'mshamtsEs  mask,  for  instance  on  the  mask  shown  in  fig.  102,  i).  467. 
The  form  in  which  it  is  represented  is  quite  variable  because  all  sea 
monsters  are  called  by  this  term.    Fig.  1U2  is  the  wide  mouthed  mou- 


THE    KWAKIIJTL   INDIANS. 


481 


ster  tsT-'gic  which  destroyed  whole  tribes.     In  other  lefiends  monsters 
are  described  wliitli  are  called  ''sea  bears,"  ''monster  herrings,"  and 


HEAD  MASK  OV  NA'NA(JArAM[,. 

Siiio  view  of  the  »pecinieii  shown  in  the  prcfcdinj;  tij^iirc. 
Length,  32iiucI;os;  breadth,  8^  inches;  height,  7.J  inches;  binck,  red,  \vliit(\. 

IV'  A,  No.  1245,  lloyal  Kihiutgr)i[iltic8l  Musouni,  Ilt'rliii.     Collerteil  by  A.  Jacobsc'li, 

many  others,    i'ig.  143  (p,  496)  represents  the  mask  of  th«^  la'k'im.    Its 
song,  which  vas  obtained  from  the  La'Lasiqoala,'  is  givan  on  p.  482, 

'  Appeudix,  paj!;e  713. 
NAT  MUS  95 31 


1! 


ETT 


'    I 


I  [>' 


482  REPORT   OF   NATIONAL    MUSEUM,  18'J5. 

HONO   OP  TlIK  lA'K-iM. 

1.  Tlio  K'cat  la'k'tiii  will  rise  from  btilow. 

2.  lie  iiiukuH  tbo  Hoa  boil,  the  Kroiit  In  kMiii.     Wo  are  iifniid. 

3.  Ho  will  upheave  the  aeas,  the  great  la'k-im.     We  Hliall  l)o  afraid. 

4.  He  will  throw  blaiikotH  from  out  ot  the  huh,  the  jrroat  la  kim. 

5.  H«'  will  (liHtril)uto  l.'ankotH  amoDg  all  tribes,  tho  groat  la'k-lm. 
fl.  Wo  fear  him,  tho  groat  la'k-lm. 

SON(f  OF  THE   SI'SIUL   DANCJE,  LA'LASU,>()ALA.' 

1.  Great  in  tho  Hi'siiii,  daiico  of  our  chief. 

2.  They  say  l)y  his  (lame  ho  will  cut  iu  two  a  wliolo  tribe.' 

AO'MALAL,   OR  OHIEl -TAINKSS   DANCE. 

I  (lid  not  see  the  dance  and  do  not  know  any  details  as  regards  initi- 
ation, etc.  I  received  the  following  description :  The  Ao'iiiahiL  is  said 
to  sit  on  a  stage  in  front  of  the  mfi'wiL.  She  has  the  cliieftainess's 
ornaments  of  abalone  shells  in  her  cars  and  attached  to  her  nose.  She 
does  not  move,  but  is  merely  shown  behind  the  curtain  while  the  peoi)le 
sing  her  song.'  It  is  i)robable  that  this  dance  is  a  recent  introduction 
from  tlie  north.  In  the  winter  ceremonial  of  the  Tsimssliiaii  the  dancer 
appears  in  the  manner  here  described  on  a  stage,  and  after  the  song 
tlie  stage  is  hidden  again  behind  a  curtain. 

SONG  OF  AO'MALAL. 

1.  We  are  told  that  our  groat  chief  lots  his  daughter  dauco  as  chieftaiueBs. 

2.  Great  is  tho  song  of  the  chioftainoss,  groat  is  the  ba'mats'a  song  of  tho  super- 

natural chieftainoss. 

3.  At  tho  place  of  tho  great  supernatural  chieftainoss  is  hoard  tho  sound  of  copper, 

the  ringing  of  copper. 

GHOST   DANCK. 

I  stated  in  Chapter  VP  how  the  gliost  dance  of  the  L'ri'sfi'enox 
originated.  There  are  a  number  of  traditions  of  sindlar  character  ex- 
plaining the  orij,i)i  of  the  ceremony  among  various  tribes.  All  these 
traditions  contain  descriptions  of  a  visit  to  the  world  of  the  ghosts, 
which  is  believed  to  be  located  under  our  world.  Then  the  visitor  was 
given  the  secrets  of  the  ghost  dance  and  other  magical  gifts.  This 
dance  is  a  mimical  representawOn  of  a  visit  to  the  lower  worla. 
The  dancer  wears  the  head  ring  and  neck  ring,  flgs.  14G,  147*  which 
are  set  with  skulls,  indicating  that  the  ghosts  have  initiated  him. 
Elaborjite  preparations  are  made  for  this  dance.  During  the  days  i)re- 
ceding  it  the  members  of  the  seal  society  hold  close  watch  that  nobody 
enters  the  dancing  house  in  which  they  remain  assembled.  Then  a 
ditch  is  dug  behind  the  fire,  and  speaking  tubes  made  of  kelp  are  laid 
under  the  floor  of  the  house  so  as  to  terminate  in  the  lire.  The  ghost 
dancer  appears,  led  by  a  rope  by  one  attendant.  He  goes  around  the 
lire  four  times,  summoning  the  ghosts.    After  he  has  made  the  fourth 


I 


I 


'  Appendix,  page  713.         -  He  will  destroy  them.         » Page  408.        ^  Pago  497. 


THK    KWAKUTL    INDIANH. 


483 


circuit  lu!  slow  ly  disaiUH-iirs  in  tlio  ditcli  iieiir  tlio  Hit.  The  people  try 
to  liold  iiiiii  by  the  ropti,  but  iippiirciitly  ho  siiiiis  out  of  reach.  Tlu'u 
iiiaiiy  voices  are  heard  coiiiiuj;-  from  out  of  tho  lire— a<;tually  the  voices 
of  people  liiddeu  in  tlie  InMlntoiiis  who  speak  tlirou-;li  the  lielp  tiii)es.  It 
is  auiiomiced  tliat  tlie  f>liosts  liuve  talvcn  tlie  daiwcr  away,  wiio  will 
return  alter  a  <'ertain  nnnil)er  of  days.  When  tlu^  time  of  ids  return  is 
at  liand,  anotlier  dunce  is  lidd.  A 
carving re|»resentin{;  a  <;host  is  seen 
to  rise  from  out  of  tlie  ;;round  car- 
rying tlie  <lancer. 

soNii  (IK  TirK  (iiiosr  danck.k.' 

1.  I  wtiit  (lowi;  t(i  tlm  Milder  world  with 

tlu)  <  liit't'  of  till'  jiliosta.      Tliorot'orc  I 
liiiNo  siipcriiiitiiriil  |)ow«r. 

2.  'I'lif  fhiclOrthf  jjhiists  made  mo  diiiicc. 

'riH-rt't'tiie  1  liiivo  Hiip(M'ii:itni.,i  jiower. 
A,  He  ])iit  ii  lit'iiiitil'iil  oriiiiiiit'iit  on  to  my 
tbrelifiid.     Therclnie   1    iiave   Miiiier- 
natiiral  jiower. 

The  {jliost  dancer  of  tlie  Lii'Lsi- 
si(ioahi  wears  a  head  viug  s^-.t  with 
four  feathers  and  a  thick  veil  of 
cedar  bark  fallinjj  over  his  face 
(lii;f.  US,  p.  .-.01). 

I  have  two  of  his  songs: 


Vig.  128. 

IIKAI)  MASK  OK  NA'NAIMI'AI.II.,  HEI'KKSKNTINO  THK 
IKVXHOK" 

I,(:'"lli    li»  iiiclics;  liliuk,  wliitf,  nul. 

IV  A,  No.  l:i;iil,  Kiiwil  KlhuM^Taplii.  .lI  .Mus.'inii,  IVrlin.    ('..Iln  tr.l 
liy  A,  J:i(:ij)»8fll. 


I. 

1.  I  caiiK'  to  SCO  you.  Why  are  you  making  an  uproar,  glioHts?  yon  who  tako  away 
man's  reaHon.  Von  are  iMinini;'  up  I'roiii  the  sea.  and  caJi  our  iiaiiicH  in  order  tu 
take  our  Heuscs,  you  itiiuoiis  ones  wlio  takt;  away  man's  reason.' 

II. 

1.  You  .sent  us  evorythinjj  from  out  of  tlie  under  worhl,  f^tiosts!  who  take  away  maii'H 

seimes. 

2.  You  heard  that  we  were  hungry,  ghoHtNl  who  tako  away  man's  senses. 

i{.  We  shall  receive  jilenty  from  yon,  ghosts!   who  t:ike  away  man's  senses.' 


leu  a 
|e  laid 
Ighost 
](l  the 
lourtU 


1197. 


MA'TEM. 

I  liave  (old  the  legend  of  the  Mfi'tEin  in  the  preeedinj;  chapter.^  The 
dancer,  when  his  song'  is  suii}^,  appears  first  on  the  roof  of  the  house, 
l)tMfe(!tly  naked.  Five  pieces  of  wood,  which  are  covered  with  mica 
and  cut  in  the  form  of  hexagonal  prisms  in  the  shape  of  cpiart/  ciytals, 
a^e  fastened  alon}>'  the  medial  line  of  his  head.  They  are  attached  to 
a  thin  wooden  frame,  which  is  shapeil  according-  to  the  curvature  -if  the 
head  and  hidden  in  the  hair.  The  frame  consists  of  a  medial  ])iece 
which  is  attached  to  a  ring  ami  held  by  two  crosspieces.     All  >f  these 


Appeuilix,  page  714. 


-I'age411. 


•         . 


■fFT" 


: 


484 


REPORT    OF    NATIONAL    MUSEUM,  1895. 


I 

r,  ^  '^ 

(I      i 


f 


1^^ 


are  jyiveii  tlieir  proper  shape  by  means  of  steamiiij;.  As  the  song  pro- 
ceeds, the  dancer  juiiips  down  from  the  roof  to  the  top  of  tlie  bedrooms 
in  the  rear  of  the  liouse,  and  from  there  to  the  Hoor.  He  holds  his 
hands  close  to  the  back  of  his  thighs  and  runs  with  short  steps  around 
the  fin'. 
Here  is  a  song  of  Ma'tEni. 


I  was  taken  to  the  foot  ol"  the  <|iiartz  inouiitaiii. 

I  was  taken  to  tbt)  foot  oC  the  mountain  from  where  the  quartz  came  rolling  down 

to  me. 
It  llew  with  me  and  took  me  to  the  end  of  the  wt.rUl,  the  cloud,  the  child  of  Ma'tiom. 

Tlie  following  song  of  the  clan  Ts'e'- 


C«s<, 


Kig.  12!). 


tsY'Lofilaqamf',  tlie  origin  of  which  is 
derived  from  a  tradition,  is  said  to  refer 
partly  to  Ma'tHiii,  althongh  the  connec- 
tion has  not  become  clear  to  me. 

1.  I  will  tell   about   olden    timeH.     Tjong    aj^o 

Wina'Iag'ilis  took  me  to  sec  the  thing  upon 
which  ho  was  blowing  water. 

2.  Tberet'oro  I  tell  with  a  loud  voice:  Long  ago 

Wina'lag'iiiH  totdi  me  to  see  the  thing  upon 
which  be  was  blowing  water. 

NA'XNAK-AtiEML   AND   MK'lLA. 

Two  dances  derive  their  origin  from 
the  heavens, — the  Na'-xnak-acjEniL  and 
TVIc'iLa.  1  have  already  told  the  legend 
of  both  (p.  4:i;{).  The  MO'iLa  dance  and 
the  ornaments  of  the  dancer  are  shown 
in  Plate  38  and  lig.  1  lS)(p.  501).  His  dub 
(kue'xayu),  the  gift  which  he  received 
in  heaven,  represents  the  sT'siuL.  His 
cedar  bark  ornament  is  made  of  led  and 
wiiite  cedar  bark.    The  large  flat  attach- 


FMiSr   HEAI>   liINd   (IK   NKNALAATs'lUJA. 

Koskimo. 

{•nt.  N...  n,',4U4,  V.  S.  N.  M.     ColleclL'il  Ipy  V.  lloiu. 


meats  in  front  represent  th(^  Pleiades. 
He  carries  in  place  of  a  rattle  a.  small 
clapper  (Hg.  150,  ]).  502). 
The  Na'xnak-aciEmL  wears  an  immense  mask,  the  month  of  whicli  is 
made  so  that  it  can  open  wide.  Tlierefore  it  is  also  called  ha'xulaiiam 
(the  yawning  face).  The  opening  mouth  means  tiiat  the  day  is  yawning 
when  the  dawn  apjx'ars.  A  mask  of  this  kind  was  among  the  collec- 
tions at  the  World's  Columbian  Exposition,  and  has  been  transferred 
to  the  Field  Columbian  Museum.  The  song  belonging  to  this  mask  is 
as  follows:' 

1.  You  will  arise,  you  who  you  are  known  all  through  the  world. 

2.  You  will  arise,  you  who  you  are  famous  all  through  the  world. 

3.  You  will  arise;  l)efore  yon  sinks  ilowii  your  rival. 

4.  It  is  said  that  I  biy  food  for  my  feast  <!ven  IVom  my  rival. 


'Appendix,  page  714. 


mmmmmmmmmmmmmm 


Plate  38. 


<  — 

_i    z. 


O    rr 


<     .- 

Q  :Z 


.  • 


I 


THE   KWAKIUTL   INDIANS. 


485 


Fij;.  130. 

SECOND  HBAD  KINO  OF  NKNALAATS'StJA. 

Koskinio. 

Tat.  No.  n64'.l6,  U.  S.  N.  M.     C.illwli'.l  l.y  K.  H..iui. 


The  opeuing  phrase  of  this  soug  means  that  the  dancer  for  whom  the 
words  of  this  song  were  modified  had  taken  the  place  of  her  deceased 
brotlier,  who,  therefore,  in  lier  had  resurrected. 

Finally,  I  will  describe  the  dances  instituted  by  Wlnfi'lag-ilis,  namely 
the  ma'maq'a,  t'o'X'uit,  hawi'nalaL,  and  a"uilala.  All  of  these  wear 
ornaments  of  hemlock;  no  red 
cedar  bark.  They  are  all  con- 
sidered war  dances. 

ma'maq'a. 

The  ma'macj'a,  or  thrower,  per- 
fornio  ..  dance  in  which  he  is  sup- 
posed to  throw  disease  into  the 
people.  He  enters  the  house  naked 
ex(;ei)t  for  a  head  ring,  neck  ring, 
waistband,  bracelets,  and  anklets  of 
hemlo(!k.  His  hands  are  laid  flat 
to  his  haunches.  Thus  he  runs  with 
short,  quick  steps  around  the  fire, 
looking  ui)ward  with  sudden  move- 
ments of  his  liead,  first  to  the  right, 
then  to  the  left.  When  doing  so, 
he  is  looking  for  his  supernatural  power  to  come  to  him.  All  of  a 
sudden  he  claps  his  hands  together  and  holds  the  palms  flat  one  to 
the  other.  Tims  he  moves  his  hands  somewhat  like  a  swimmer,  up 
and  then  in  a  long  circle  forward,  downward,  and,  drawing  them  close 
to  his  body,  up  again.    Now  he  is  holding  his  supernatural  power,  "the 

worm  of  the  ma'maq'a,"  be- 
tween his  ]>alms.  During  all 
this  time  he  is  continuing  his 
circuit  in  short,  (|uick  steps, 
but  he  no  longer  looks  up- 
ward, (iraduallyhe  takes  his 
palms  apart,  and  between  them 
is  seen  tlie  "  nia'niaci'a'sworm." 
This  is  either  a  small  carved 
sI'siuL,  or  snake,  or  it  is  a  stick 
whi(!h  is  covered  with  bark. 
The  stick  consists  of  several 
tubes  which  ht  into  each  otlier, 
80  that  thedaiicercan  lengthen 
and  shorten  it.  While  the  worm  is  thus  seen  to  increase  and  decrease  in 
size,  the  ma'maq'a  resumes  his  motions  of  throwing,  moving  the  closed 
I)alins  in  circles,  as  described  above.  Suddenly  he  seems  to  throw  the 
inq)lement  whi(;h  he  is  holding.  At  once  all  the  people  stoop  and  hide 
under  their  blankets.  The  implement  has  disappeared.  He  repeats 
the  performan(!e.    Tlie  second  time  when  he  throws  the  worm,  it  is 


FiK.131. 

MASK   UK  NKNALAATS'KQA. 

Leiiglli  of  face,  I04  inches. 

(.iHt.  No.  nW.n,  U.  S.  N.  M.     Collecti'd  Ijy  F.  Boai 


!'    i 
I 

i     , 


•  I 


'  ■  I 


|:li; 


■ 


480 


REPORT    OF    NATIONAL    MUSEUM,  1895. 


);l    ( 


^i- 


,.^.^#ri/^ 


Fig.  132. 

HKAD   TIINd  <IK  M'ICAKEU  "F   NKNAnA.\T.s'K(iA. 

KosUiiiio. 

('.■il.  >'...  n.Wli'.l,  I".  .S.  N.  M.     fiille.li-.l  l>.v  V.  llcas, 


seen  to  tly  in  tlie  air.  Actually  there  is  a  second  one  of  tlie  same 
shape  as  the  iniplcineiit  that  was  seen  in  the  nifi'inaci'a's  hands.  This 
is  attached  to  a  long  string',  wliich  is  stretched  across  the  rear  ol"  tlu! 
house  where  the  seal  society  are  sitting.  Two  men  ar<*  h(dding  the 
string,  one  on  eacih  side  of  the  house,  and  hidden  in  the  bedrooms.  IJy 
l)iilling  the  rope  and  tightening  and   slackening  it  the  worm  is  seen  to 

Hy  up  and  down  and  from  the  right  to 
the  left.  While  it  is  tiying  there  tlie 
ma'maq'a  moves  to  the  right  aiul  to  the 
left  in  front  of  it,  his  hands  stretched 
forwjird,  the  i)alms  ui)ward,  the  elhows 
to  the  side,  always  moving  witii  short, 
(piick  steps.  Finally  tiie  llying  worm 
disappears  and  the  nnl'nnufa  ciitches 
it  again.  Then  he  resumes  his  motions 
of  throwing  and  (inally  seems  to  throw 
it  into  himself.  lie  almost  collap.ses, 
and  tries  to  rid  himself  of  the  disease- 
bringing  object  by  vomiting.  JUood  is 
seen  to  How  from  his  mouth  iind  down 
his  whole  body.  This  is  scmietimes  pro- 
cured by  biting  the  inside  of  the  cheek  or  by  breaking  a  snudl  bladder 
containing  blood  which  the  dancer  holds  in  his  mouth.  After  pro- 
longed efforts  he  vomits  the  worm.  At  once  he  is  hale  and  well  iind 
proceeds  in  his  dance.  Now  he  throws  the  fourth  time.  The  worm  Hies 
into  some  of  the  people,  who  at  once  Jump  up  and  rush  toward  the  lire, 
where  they  fall  down  lifeless. 
lUood  is  streaming  out  of  theiv 
mouths.  The  ma'maci'a  con- 
tinues to  dauce  around  them, 
blows  upon  them  until  finally 
they  are  carried  away  like 
dea<l.  The  nnl'nnui'a  follows 
them  and  either  he  or  the 
shaman  restores  them  to  life. 
During  all  this  ceremony  the 
singersbeat  the  boards  liipioly 
and  silently,  only  stopj)ing 
when  the  niil'nnui'a  does  r.ct 
dance.  Mis  song  is  sung  after 
he  has  linished  his  dance.  At  the  close  of  tlie  dancing  season  the 
mil'imnfa  indemnilies  his  victims  by  the  payment  of  a  few  lilankets. 

Sometimes  instead  of  tlirowing  the  disease,  he  thr(»ws  a  harpoon  head. 
There  are  also  two  of  these  used  in  the  ceremony.  One  is  iield  and 
shown  by  the  niiVmaq'a.  It  is  a  real  point  of  a  sealing  harpoon.  The 
other  has  no  blade,  but  is  jirovided  with  two  hooks  to  hook  it  to  the 


Kic.  i;i;!. 

NBrK    HI.NO   OK  .NI.NAI.AATS'FHiA- 

KoHkiiiui. 

Cut.  N".  lir.l'.lS,  r.  S.  N.  M.     I'(.llirl|.(l  by  K.  Il..:n 


■P!f 


THE    KWAKIUTL    INDIANS. 


487 


skin.  The  person  with  whom  the  ma'maq'a  has  an  nnderstanding, 
lioitks  this  second  harpoon  head  to  his  skin  and  opens  at  the  same  time 
a  small  bag  containing  blood,  which  seems  to  tiow  from  the  wonnd. 
Later  on  the  ma/maii'a  pulls  it  (mt  and  exchanges  it  (juickly  for  his  own 
harpoon  head. 

There  are  still  other  performances  of  the  raa/maq'a,  one  of  which 
consists  in  throwing  a  number  of  ducks  into  a  kettle  that  is  filled  with 
water.  I  am  told  that  wooden  carved  ducks  are  tied  to  the  bottom  of 
the  kettle  and  released  by  a  helper  as  soon  as  the  ma'mati'a  throws. 

MA'MA(i'A    .-.()N<t.' 

1,  (Jo  iiiid  look  everywhere  for  liis  siipfriiatiinil  power,  for  his  Hiiperuatiiral  power. 

Among  the  i-a'Lasiqoala  the  ma'maq'a  wears  cedar  bark  ornaments 
as  shown  in  ligures  151,  loL',  pp.  o{)2,  5();{.  His  dance  is  the  same  as  tliat 
of  the  Kwakiutl  ma'maq'a.    Following  is  <me  of  their  ma'maq'a  songs:' 

1.  Uehold  his  ^reat  supernatural  power;  iii. 

2.  Be  direful  in  swinging  your  sacred  implement. 

H.  Truly  it  kills  the  people,  so  that  they  have  no  time  to  escape. 
4.  Truly  the  supernatural  i)owcr  cuts  short  their  lives. 


4^ 


Hi 


T'O'X'UIT. 


1  tlie 

ts. 

lead. 

aiul 

The 

the 


The  t'o'X'uit  is  almost  always  dancied  by  women.  The  dancer  is 
decorated  in  the  same  way  as  the  ma'maii'a.  Slie  enters  singing  the 
t'o'X'uit  cry: 


Yfi    ya        ye  ya    ya        yf^ 

She  holds  her  elbows  close  to  her  sides,  the  forearms  forward,  palms 
upward.  She  walks  around  the  lire  limping,  raising  both  hands 
slightly  with  every  second  step,  as  though  she  was  trying  to  conjure 
something  uj)  from  ui  derground.  She  is  followed  by  four  attendants. 
Her  spirit  is  in  most  'uises  the  sT'siuL,  and  him  she  is  conjuring.  She 
moves  around  the  Hrc  four  times,  and  now  the  ground  ojjcns  in  the  rear 
of  the  house  and  out  comes  a  huge  si'siui-.  Its  horns  are  moving  and 
its  tongues  are  playing.  This  carving  is  either  raised  by  nutans  of 
strings  which  ])ass  over  the  beams  of  the  house  or  by  men  who  lift  ib 
from  underneath.  A  carving  of  this  sort  was  exhibited  at  the  World's 
Columbian  Exposition,  luid  has  been  transferred  to  the  Field  Columbian 
Museum.  As  soon  as  it  .ippears  there  is  a  great  commotion  in  the  rear 
of  the  house  so  that  it  can  not  be  seen  very  distinctly.  After  it  has 
disappeared  again  the  singers  begin  its  song,  wiiich  is  as  foUows: ' 

1.  Let  UP  show  what  we  fi^ained  by  war! 

2.  (Winfi  lajj'ilis  says:)  I  <lid  not  turn  my  face  backward  to  look  at  those  who  were 

botliering  me  when  I  went  to  make  war  on  you,  friend. 


;!■''! 


'Appendix,  ])atre  71.'). 


n"^ 


488 


REPORT   OF   NATIONAL   MUSEUM,  1895. 


'' 


3.  Throw  your  power  that  is  killing  everybody,  throw  youriire  of  death,  throw  what 

makes  them  turn  their  faces  downward,  throw  it  against  thoni  who  went  to 
make  war  upon  you. 

4.  I  surpass  them,  they  arc  the  lowest  of  the  whohi  world. 

5.  I  imlled  them  into  my  canou  to  l)e  my  slaves,  that  tlioy  may  hail  out  the  war  canoe.' 

Another  t'd'X'uit  will  take 
a  stick,  a  lance,  or  a  paddle, 
and,  after  having  conjured  up 
the   sT'.siuL,    split  it   in   two. 
This  is  done   with   a  snialler 
carving,  which  consists  of  two 
parts  that  can  bo  separated 
and  Joined  again  hy  means  of 
strings.    A  si'siuL  of  this  kind 
was  colle(!ted  by  iMr.  Hunt  for  the 
AnthropologicalDepartnient  of  the 
World'sColunibian  Exposition,  and 
is  now  in  the  Field  Columbian  Mu- 
seum.    Its  song,  which  is  four  gen- 
erations old, is  as  follows:^ 

1.  I  have  been  on  the  oth(!r  side  of  the 
world,  I,  the  great  supern.itural 
being. 

2.  There  I  obtained  all  the  Hujiernatural 
power. 

'A.  I  bring  with  me  all  the  8n]iernatnral 
power. 

Still  other  t'o'X'uit  will  conjure  up 
a  small  sT'siuL,  which  flies  through 
the  air  like  that  of  the  mn'nniq'a. 
Atother  times  the  t'o'X'uit  will  suc- 
ceed in  bringing  the  sT'siuL  upjust 
far  enough  for  its  horns  to  show. 
yiii- 134.  She  tries  to  grasj)  it  and  it  takes  her 

HEAn  uiNo  AM.  NECK  uiN.i  OK  NA  NAQAfAui..     ,j^^,^  ^^^  ^jjg  ^^^^^^^,^.  ^^yorkl.    Then  iier 

re8r.it  ti.o  Leads  of  ti>o  m'siui.,  from  who,,,  ti,.'  fneuds  try  to  hold  her,  but  she  dis- 

rtaiioer  reciived  his  iiiaf,'ii'  power;  tl,e  tliiicl  aiici    appears.      ITcr  attendant,  WllO  liolds 
lar«oro„ere,,re«eut«a8k,.ll,agiftoriiaxl,aku  ^^     ^  ^.^^^^    ^^^^^^   ^,,^.       ^,^,^j^^^ 

aIai„iA8,'wao.  _        '  ^ 

Cat. N„a. nr.r.Ki.. ml  1755,3, t'. S.N. M.  coiie, i.M  i,y F. ii,.as.    wltli  lus   foreamis  aud   sccuis  to 

'This  song  is  a  modified  form  of  an  older  song  belonging  to  the  Si'slni.ae  of  the 
Kwakiutl.  It  was  given  chis  form  at  a  time  when  the  Ximkish  bad  invited  the 
Kwakiutl  to  a  feast.  It  is  aimed  against  the  Niiiikish.  The  refeieiices  to  war  mean 
here  only  the  rivalry  in  distriliiitions  of  ])roperty,  and  the  song  intimates  that  the 
Kwakiutl  are  sui)erior  to  the  Nimkisii.  Thedaneer  is  called  "friend"  becau.se  when 
the  song  was  sung  first  ho  had  not  received  his  new  name  yet.  In  line  3,  "makes 
them  turn  their  faces  downward,"  moans  that  <lie  .Niiiikish  are  lying  flat  on  the 
ground  and  the  Kwakiutl  arc  stepjiiug  over  their  backs.  Lino  4,  "the  lowest  of  the 
whob'  world,"  nie:ins  again  th<»  Niinkish,  exaggerating  their  inferiority. 

'^  Appendix,  page  710. 


THE   KWAKIUTL   INDIANS. 


489 


■the 
iuni 


Ithe 
Ithe 


be  carried  all  tlirough  the  bonse  by  the  woinau  who  is  moving  uiuler- 
grouiitl.  Ho  is  i)h)wiiig  the  floor  with  his  arms.  This  is  (lo)ie  by  bury- 
ing a  stout  rope  about  <S  iiuthes  below  the  surface  and  covering  it  with 
loose  dirt.    The  man  pulls  himself  along  this  rope  (see  p.  004). 

Still  other  t'o'X'uit  invite  the  people  to  kill  them.  The  dancer  says 
"huj),  hup,"  moving  the  edge  of  her  palm  along  her  throat,  meaning, 
"Cut  my  neck!"  or  she  moves  the  tips  of  the  lingers  of  both  hands 
down  her  stomach,  meaning  "Open  my  belly!"  or  she  moves  them 
along  hor  head,  shoulders,  or  other  parts  of  her  body.  Finally,  she  is 
placed  on  a  seat  behind  the  lire  and  one  of  her  attendants  complies 
with  her  ri'quest.  He  will  appear  to  drive  a  wedge  through  her  head 
from  one  teniple  to  the  other.  The  wedge  is  first  shown  to  the  people 
and  then  secretly  exchanged  for  another  one,  which  consists  of  two 
parts  attached  to  a  wooden  band  that  is  slipped  over  her  hea<l  and 
covered  with  hair.    Thus  it  seems  that  the  butt  is  standing  out  on  one 


FiR.  135. 

MASK  OF  IIA''MAA. 

I.i'Ilfjtll,  3]  iliclics. 

IV  A,  Nn.  fi'iTII,  Unyil  Kthiic>(,'r.'ilihic"il  Miisruni,  IWIiii.     l'riliiH'l.il  liy  K.  I1m»». 

side,  the  point  having  passed  through  her  skull.  At  the  same  time 
bladders  containing  blood,  which  are  attached  to  the  band,  are  burst, 
and  the  blood  is  seen  to  flow  down  her  face.  She  also  bites  her  cheeks 
or  bursts  a  small  bag  containing  blood  which  she  holds  in  her  mouth, 
so  that  it  flows  (mt  of  her  mouth.  A  pair  of  seal's  eyes  are  hidden  in 
her  hair  and  let  dowMi  ov'r  her  own  eyes  when  the  wedge  is  driven  in, 
so  that  it  looks  as  thougi*  her  eyes  were  coming  out  of  their  sockets. 
Then  she  rises  and  walks  aiound  the  lire  to  show  the  wedge  sticking  in 
her  head.  After  one  circuit  she  is  seated  again,  the  wedge  is  removed, 
and  she  is  hale  and  sound.  On  other  occasions  the  head  or  slioulder 
is  struck  with  a  paddle  which  seems  to  split  it,  and  on  being  witii- 
drawn  leaves  a.  bloody  line,  which  looks  like  a  wound.  In  this  case  the 
paddle  is  secretly  exchanged  for  another  one  which  is  so  notched  as  to 
fit  her  head  or  shoulder.  She  walks  around  the  tire  showing  it,  and 
then  it  is  removed. 
Other  t'o'X'uit  re.fiuest  their  attendants  to  kill  them  witii  a  spear. 


.n 


^jm; 


Ft 


490 


REPORT   OF   NATIONAL    MUSEUM,  1895, 


Sho  is  seated  in  the  rear  of  the  house,  and  the  spear  wliich  has  been 
shown  to  the  ])eop]e  is  secretly  excliaiifjed  for  an()ther  one  tlie  point  of 
wliich  can  be  jmshed  into  its  shaft.  The  spear  is  put  under  the  arm  of 
the  t'o'X'uit,  and  apparently  ])U8hed  slowly  into  her  body.  As  it  enters, 
blood  is  seen  to  ilow  from  the  wound.  The  blood  is  in  this  case  also 
kept  in  a  small  bladder,  which  is  attjiched  to  the  skin.     When  it  seems 


m 


Vig.  13G. 
JIASK   OF  SALMON  UANCEB. 

The  wings  rei)ro8eut  tlie  salmon,  -while  the  inner  face  is  that  (if  a  supernatural  bird,    n,  outer  view  of 
wing;  b,  view  of  mask  half  opened.    Length,  30J  inches  j  black,  white. 

IV  A,  No.  6881,  Uo.val  Kthiiograplilral  Mustiiiii,  llcrlln.     Cullwlecl  by  F.  lioas. 

to  have  entered  the  full  breadth  of  the  body,  the  skin  on  the  oi)posite 
side  is  seen  to  be  pushed  out  by  the  jioint,  iind  blood  tlows  also  from 
that  point.  As  a  matter  of  fact,  a  hook  which  is  attached  to  the  hem- 
lock ring  on  the  dancjer's  arm  is  fastened  to  the  skin,  which  is  pulled  up 
by  a  slow  motion  of  the  arm.  At  the  same  time  the  hook  breaks  a 
bladder  containing  blood. 


!•■! 


t 


f 


i 


ii 


1 

»,    '     i 

ii 

1 

1  ' 

Report  of  U.  S.  National  Muleum.  1895       Bnas 


i^^'W^ 


^-X: 


Wi^ 


.;0i^' 


Plate  39. 


D'E'NTSiQ. 


Hg 


THE    KWAKIUTL    INDIANS. 


491 


^^SMm 


Via-  i:iT. 

MASKS  UK   WASI-   nWCKIl. 

Hiinlil,  t\\  iiicliiH:   !■    ir,  Ulai  K.  rtil. 

IV  A,N„H.4'.".>nii,l  J'.M,ll..>i.l  llhTLwruplil.  ^il  Mus.ii 
B.-rllri,     CiiM.-.lH.l  l,v  A.  .III.  .il,«,.ii. 


Ill  sonn^  (lances  tlio  liciul  of  tlit^  dancer  is  out  off,  and  the  person  wlio 
cuts  it  shows  a  carved  liuinan  liead  beariiif;  the  expression  of  death, 
wiiich  he  hohls  by  its  hair.  Tliese  heads  are  as  nearly  portraits  of  the 
dancer  as  tiie  art  of  the  carver  will  permit 
(lijfs.  !").'{,  154,  pp.  50;$,  r»()4). 

Sometimes  the  t'o'X'uit  is  burnt.  A 
box  which  has  a  double  bottom  is  ])re- 
parcd  foi'  this  ]>err<)nnanco.  The  (lan(;er 
lies  d(»wn  Hat  in  tlu  rear  of  the  house  an<l 
the  box  is  laid  down  sideways,  so  that 
she  nuiy  be  pushed  into  it  from  behiml. 
At  the  place  wheie  she  is  lyinjf  down  a 
pitisduji",  in  whidi  she  hides,  while  beinj; 
concealed  from  the  view  of  the  people  by 
tiic  box  which  stands  in  front  of  her.  After  the  i)it  has  been  covered 
agiiin,  the  box  is  raised,  closed,  and  thrown  into  the  fire.  iSefore  the 
box  is  brou};ht  in,  a  skeleton  has  been  put  between  its  two  b()tt(»ins. 
While  the  box  is  burning,  the  song  of  the  dancer  is  heard  coining  from 
the  lire.  From  the  \nt  in  which  she  hides  a  speaking  tube  of  kelp  is  laid 
under  the  tjoor  to  the  fireplace,  and  through  it  she  sings.  When  tiie  liie 
has  died  down,  the  charred  bones  are  found  in  the  ashes.     They  are  col- 

le(^te(l,  laid  on  a  new  mat,  and  for 
four  days  the  people  sing  over 
them.  The  mat  is  so  placed  tliiit 
it  lies  over  the  mouth  of  another 
speaking  tube.  Tiie  shaman  tries 
to  resuscitate  her,  and  after  four 
days  a  voice  is  heal  d  coming  forth 
from  the  bones.  Tiien  they  are 
(!()vered  with  a  mat.  The  woniiin 
crawls  up  from  out  of  a  ditch, 
into  which  the  bones  are  tlirown, 
while  she  lies  down  in  their  phuic. 
She  begins  to  move,  and  wlien 
tiie  mat  is  removed,  she  is  seen 
to  have  returne«l  to  life.  in 
many  of  these  danci's,  after  the 
l)erformer  has  been  killed,  tlie 
d'E'ntsi(i  (PLite  30  and  fig.  l.V*)' 
arises  from  under  ground.  It 
consists  of  a  series  of  flat,  cjirved 
boiirds  connected  on  their  nar- 
row sides  by  plugs  which  i>ass  through  rings  of  sjtruce  root  or  through 
tubes  (tut  out  of  cedar.  Tlie  joints  are  sonu'wiiat  loose,  so  that  tiie  whole 
can  be  given  an  undulating  motion  forward  and  backward.    It  has  two 


MASK  OF  yr)'I.f>C. 

Length,  14  iiK'lies. 

IV  A,  No.  fisw,  Unjal  Klhnn(!ralihical   Mimvu:ii 
F.  H..HS. 


ILrliii.     Cdllwle.l  In 


;  I 
i'l    i 


i 

'  Pago  506. 


402 


REPORT   OF   NATIONAL   MUSEUM,  1895. 


or  tlinie  points  on  top,  iind  in'wAi  is  {jhunl  on  its  i)iiintin};.  It  is  inttMidod 
to  represent  tli«  si'sinL,  Imt  I  imi  Jiot  iiblo  to  int«!rpret  tliii  (nirving  in 
detail.  'Vha  characteristic  flgnrc of  tlie  si'siiu,  cortaiidy  does  not  appear 
on  it. 

Other  t'o'X'uit,  instead  of  <tonjnrinf;  the  sI'sinL,  brin;;  np  the  no'n- 
Linng'ila  (making  foolish)  (tigs.  loO-loS),'  a  small  hnnum  tiguro  wilii 
movable  head  and  arms.  It  dances  abont,  and  then  one  or  two  birds 
are  seen  to  tly  «lo\vn  from  the  roof  and  alight  on  its  head.  In  hg. 
l.-^S  the  bird  is  seen  sitting  on  the  fignn^'s  head.  Fig.  l.V.»  rei)resents 
a  bird  whi(!h  is  let  down  by  means  of  strings,  at  the  same  tiiiu'  flapping 
its  leather  wings.  Often  the  bird  takes  hold  of  the  fignre's  head  and 
carries  it  away,  to  return  it  after  a  while.  The  face  of  the  no'n  r.Kmg-ila 
is  always  i»ainted  in  the  same  manner.  It  is  white,  and  two  black  lines, 
on  to  wliicrh  niii-a  is  glued,  run  downward  from  the  eyes.  The  head  is 
set  with  tufts  of  human  hair.  The  iigure  is  also  worked  from  under- 
ground.    In  some  dances  only  the  head  of  the  no'ni.Kmg-ila  is  used 

(lig.  1(10,  p.  r)l()).  It  is  worn  by  a 
dancer  who  wraps  a  blanket  over  his 
head  and  carries  the  head  in  front  of 
his  stonnich. 

The  t'o'X'uit  is  supposed  to  be 
able  to  make  every  object  he  touches 
rattle.  A  stone,  a  stal!',  a  pipe,  etc., 
is  handed  him  by  any  member  of  the 
audience,  and.  when  he  shakes  it,  it 
rattles.  He  wears  a  small  rattle  concealed  under  his  hemlock  bracelet, 
which  i>ro(lnces  tiiis  sound. 

The  La'Lasi(ioala  call  the  t'o'X'uit  o'lala,  and  have  special  names  for 
the  various  perforuniiices.  They  use  ornaments  of  ret^'edar  bark.  The 
ring  of  the  o'lala  is  shown  in  fig.  IGl  (p.  alO).  The  o'lala,  when  return- 
ing from  the  woods,  has  many  bloody  lines  on  his  cheek,  "the  rubbing 
of  AVina'lag'ilis's  canoe."  Four  horizontal  lines  run  over  each  cheek, 
nearly  reai-hing  the  nose.  Above  them  is  (me  Just  under  the  eyes  cross- 
ing the  bridge  of  tlie  nose,  and  two  short  vertical  lines  run  down  the 
temples  outside  the  eyes.  Another  painting  of  the  o'lala  consists  of 
one  pair  of  paiallel  black  lines  running  from  one  cheek  over  the  upper 
part  of  the  bridge  of  the  nose  to  the  other  (;heek,  and  of  a  pair  running 
horizontally  across  the  middle  of  the  forehead.  Following  is  one  of  the 
o'lala's  songs  :^ 

1.  (O'lala  Hiiif^s:)  The  world  knows  that  I  havo  reached  tho  dancing  pole  of  onr 

world. 

2.  (Tho  people  sin^:)  Hold  upright  tho  great  post  in  th<^  niiddlo  of  the  world. 

3.  You  who  holds  uj)  tho  world. 

4.  You  keep  the  sky  from  falling  down  like  a  foundation  built  of 

interlocking  logs. 


IV  A,  Nil.  ns'.l 


I'iK.  KiO. 
WIUSTI.R  OK  q()'lj")0. 

Length,  7J  iiiclii'M. 

,  Uoy.'il  i:ilinM;.'r;i|iliirHl  MiiHruiii 


riiTlln.    r..i. 


'Pages  501-509. 


*  Appendix,  i»ago  716. 


THE    KWAKIUTL    INDIANS. 


493 


A  iiiodilifiitioii  <tf  tlio  n'hilii  is  i\u<>  ts'c'k'ois,  wli<»  it  is  bflirvt'd  liiis 
nianv  birds  in  his  stuiiiiich,  t\w  voices  of  wliicli  an'  lu.'ind  coiistaiitly. 
Jle  holds  small  whistlfs  hidden  in  his  mouth,  which  ho  exchanges  from 
time  to  time,  and  thus  produces  the  various  s^uinds.     His  ornaments  are 


l.rii);tli.  !IJ   iiiclitw;    liliirk   ^iiiil  wliitii, 
V  It,  No.  'JT. 


Ll'Il^illl,    li;    ilirliBH;    lilllfk    mill    iril.      IV    A, 
Nil.  ILTiH, 


f 


^li 


|)ur 


of 


l.mgtli,  VJl  imlnw;  blink  and  wliitr.     A'  I! 


Lciigtli,   8J  iiiclios;  black    ami  red.    I\^  A,  No.         Lnij^tli,    ISj   inches;  liluck  aud  led.     1\'  A,  Nii. 
4'.'1.  1269. 

Vifi.  140. 
WOI.K  MASKS  KDR  THE   WAI.AS'AXA'. 

lioyal  Klhno^riiphii'iil  Mtisi-iiin,  ilerlii).     rollt-rtctl  )>y  ('n)tluiii  ('.Hik  aihl  A.  .liu'ntiflt>n. 

shown  in  (ig.  162  (p.  511).  His  ))ainting  consists  of  groups  of  three 
parallel  short  black  lines.  There  are  tive  such  groups  of  verti(;al  lines 
distributed  irregularly  over  each  cheek.  Three  longer  lines  occupy  the 
middle  of  the  forehead,  running  almost  vertically  from  the  hair  to  the 
nose.    Three  more  lines  occupy  the  chin — one  running  from  the  middle 


I    I 


^'  ^. 


III' 


~9     ' 


t 


494 


REPORT   OF    NATIONAL    MUSEUM,  189"). 


of  the  under  lip  downward;  the  other  two,  one  from  each  corner  of  the 
niontli  downwaid.     FoHowinjj  is  one  of  the  sonys  of  the  ts'e'k''oi.s: ' 

1.  Kt'cp  Hiltiiit,  the,  sacred  voit'es  wbich  \v«  hciir  iiroccijilin;^  from  yunr  1)0<ly. 

2.  Everybody  knows  your  iiaine.     Keep  your  sacred  whistles  (|niet. 

3.  Everybody  liuows  your  name,  K''«'at  liealer  I 

The  si'lis  (snake  in  belly)  is  believed  to  hav(^  a  snake  in  his  stomach. 
lie  hides  a  piece  of  kelp  in  his  nu/'ath,  which  durinj;  his  danct^  he  blows 


IV  A,  N".  .' 


Fifi.  141 
MASK  ilV  Ts'O'Nflc^OA. 

Iloiftlit,  15  iiiclu's  ;  liliick,  rod. 

Il.nvil  Klhii(.u'r:i|ilii.:il  Musciiiii,  Mirllii.     i  ■..|lv.l.-.l  liy  A.  .larol.stii. 


11])  SO  that  it  uTows  out  ol' his  mouth  like  tlie  tail  of  a  snai\<'.     His  orna- 
ments are  shown  in  lij;'.  103  i\,.  all).     Following  is  his  song:' 

The  jieoplo  siiiy   Il'jw  j;i'*'i't  is  our  I'amous  one! 
How  ifreat  is  liiw  name,  I 
Tlio  dri'aded  H))irit,  is  C(>min>f  in  his  canoo! 
Mow  ifre.at  is  liis  name  I 
Ki'lis  sings:  Do  not  \w  troiildedl   1  >o  not  bo  atViiid  on   accounf   i.f"  tiio  storm 

caused  liy  niy  great  i)rot<'etor. 
My  ]M'otector  the,  si  siui,  h'X's  right  up  t(j  the  greatist  eliiel's. 
The  peojilo  sing:  How  great  is  our  famous  one! 
Si'l'is  sin;;s:  lie  said  to  nie :   "  Vou  will  take  eoinisel  with  Wina'lag'ilis. 

■  He  said  to  nio:  "You  will  lie  friend  to  Wiu;i  lag'ilis. 
The  jieople  sing:  How  liieat  is  our  famous  one. 

The  A"ndala  is  also  initiated  by  Wlna'lag-ilis.  He  is  not  counted  as 
a  niemb<'r  of  the  t'o'X'uit,  but  ])erforms  a  sejjarate  dance.  His  iiea<l 
ring  and  neck  ring  are  made  of  hemlociv.  lie  wears  a  c)ul>,  the  end  of 
which  is  set  with  long  thorns  (fig.  104,  p.  512).  After  several  circuits 
around  the  lire,  he  presses  chese  thorns  into  his  head,  and  blood  is  seen 


'm 


'  Api)endix,  page  711). 


vr 


THE    KWAKIUTL    INDIANS. 


495 


to  flow  freely.    Then  he  presses  tlieiu  into  his  neck.    His  rin<;s  are  niadc 
ol  lieinhtckhi-anclies,  in  whii'li  a  tube  ot'keljtisliidden.     Tliefube  is  filled 
with  blood.     The  thorns  are  pushed  into 
the  kelj),  out  of  whicli  the  blood  runs  over 
the  face  and  down  the  body. 

The  last  of  the  dance,  the  orifjjin  of 
which  is  ascribed  to  Wini,  lu-ilis,  is  the; 
hawinahiL,  the  war  dance.  The  lejjend 
of  this  dance  belonj^s  to  *]h'  clan  ]\Iaani'- 
tag-ila.  In  the  bejiinninj^-  of  the  world 
there  was  a  nnm  named  Wl'naXwIna- 
yiii'.who  was  a  great  warrior.  He  wanted 
to  go  on  war  expeditions  all  the  time. 
The  j»eoi)le  who  desired  to  have  pea(!e 
tied  him  witl  strong  ropes.  He,  li(»w- 
ever,  bioke  them  without  dirticulty.  He 
held  a  knife  in  his  hands,  tin  luindle  of 
which  represented  the  si'siuL,  and  ran 
out  of  the  house,  and  killed  everybody 
who  set  his  foot  on  tiie  street.  The  blood 
ran  in  stieams  down  to  the  water.  The 
people  tinally  took  hold  of  liiiii  again,  cut 
lioles  through  his  tiiighs  and  tlirough  liisback,  and  pulled  copes  tlirough 
theuj.  Tiius  they  hung  him  onto  the  beam  of  the  hous',-  and  began  to 
sing  songs  which  they  ho|)ed  would  ai>]>eas(!  him.  Wjjle  he  was  swing- 
ing iVom  the  beam  lie  still  lield  his  knife,  and  as  lie  could  not  cnt  any- 
one else,  he  cut  his  own  head.     His  wounds  did  not  hurt  liim;  on  the 


MASK   OK  Ts'O'XOqiM. 

nrij;lit,  llij  imlicM;  l.'iuk,  rcrl. 

I\    A,  N...  hS.l,  Uiijal  Ktlin"Kriilili..!il  M.i^.  iim,  ll.rlln. 
C'ollfrle.l  l.y  A.  J  ic  cilisi-n. 


ii 


^1 


»ina- 


stiiriii 


cd  as 

iu'ad 

Mid  of 

icuits 

seen 


Fill.  U'i. 

MASK   (11    Ts'o'NOliOA. 
Urigllt,  1|.>,  ijiclll'.'i. 

On  eacli  cherk  is  a  painting  rt'iircsenliii;:  a  coppi^r. 

IV    A.  N...  I'JMI.  U..v;il  l:illlic.Krii|.liir;J  Miwillii,  IliTlhi.     I '..11. .  l..,l  l,y  A.  .hiiMbm^n. 

contrary,  he  enjoyed  them.  After  a  while  he  became  <piiet.  Then  they 
took  iiim  down.  Later  on,  whenever  he  eaine  back  from  war,  he  asked 
the  i)eople  to  pull  ropes  through  his  back  ami  to  haul  liim  up  to  the  roof. 


ii' 


III     I 


^ 


■MIP 


41)6 


REPORT    OF    NATIONAL   MUSEUM,  1895. 


W^) 


Fiu.  144. 

MASK   OK  TS'<')'Ni)(^l)A. 

Height,  ISinclies;  Iilack. 

I\    A,  No.  tWM^i,  Uoyal  Kthni'j;r;ii'hiiJil  Musciiiii,  ller- 
lin.     Cullc.  ti-.l  l.v  I''.  Ilojis. 


They  tied  to  his  back  a  si'siiiL  carviiii;'  to  whicli  ropes  were  fastened, 

stretclied  a  heavy  rope  from  tiio  beach  to  the  roof  of  his  house,  aud 

pulled  liiiii  up.    They  carried  him  around 

the  roof  and  let  hiir.  down  again. 
The  performance  of  the  hawi'nalai:   is 

a  repetition  of  the  deeds  of  this    man. 

VN'lien  he  is  being  initiated,  he  fasts  in 

the  woods   until    he    grows  very    thin. 

When    he  comes  back,  he    wears  orna- 
ments of  hendock  branches.    Small  thin 

slabs   of   wood  carved   in   the  shape  of 

paddles  (tig.  165,  p.  513)  are  sewed  along 

his  arms  and  legs,  across  his  chest,  and 

down  his  sides.    Then  a  rope  of  red  cedar 

bark   is  stretched   from  the  roof  of  the 

dancing  house  to  the  beach.     Nobody  is 

allowed  to  go  under  it,  and  no  canoe  must 

pass  in  front  of  it.      If  a  canoe  should 

transgress  this  law,  it  is  seized,  carried 

into  the  house,  aud  slung  to  the  beams, 

where  it  remains  for  four  days.     When 

he  hawi'nalar.  dances  in  the  house,  his  legs  and  his  back  are  cut  andt 

ropes  i)iilled  through  the  holes,  which  are  held  by  two  men.  The  paint- 
ing on  a  bedroom  (Plates  10,41)  shows 
this  very  well.  The  hawT'nalai:  pulls  on 
the  strings  as  hard  as  possible,  so  that  his 
tlesh  is  i)u]led  far  out.  lie  stretches  his 
arms  backward,  crying  ''ai,  ail"  which 
means  that  he  desires  his  leader  to  pull 
on  the  ropes.  Then  he  looks  upward  and 
points  up  with  his  first  fingers,  crying 
>'ai,  ail''  which  means,  "  Ilang  me  to  the 
beam!"  He  carries  a  belt  or  ne<!k  ring 
carved  in  the  form  of  the  si'siui,.  Fig. 
1(1(5,  i>.  514,  shows  a  neck  ring  of  tiiiskind, 
wiiich  is  Jointed  aud  hinged  witli  leather 
so  that  it  can  be  hung  around  the  neck. 
A  string  runs  along  the  opening  sides  of 
the  Joints.  When  it  is  i)ulled,  the  neck 
ring  straightens  and  is  used  by  the  hawi'- 
nalai.  as  a  sword  or  lance  to  hurt  himself. 

Museum  uf  ti,L.oe,.i,.K;,»isiirv,..v,oiuwa.  (■oii..,t,a    r^\^^,  |^g](^  (^,f  ^^l^Q  iiawi'ualai-  has  sf'siuL 

hca(ls(rtg.  1()7,  p.  511).  His  knife,  which 
he  carries  in  his  hand  ((fE'Layu),  shows  the  sanu'  design  (figs.  108, 
1(!!),  p.  515).  While  the  hawT'nalai.  is  making  his  circuits,  moving  his 
hands,  and  crying  as  described  above,  and  making  high  steps,  he  <'ut8 


Fig.  145. 

MASK  OF  TlIK  SUA   MONSTER  lA'K'iM. 


i! 


I   ! 


!(> 


^ 


EXPLANATION    OF    PLATE    4( 


Paintings  on  the  Sides  of  a  Bedroom. 


F..;.  1  sl.ows  n  pl.t,,,.,  „r  „  w.,lf  swHllowi,,.  a  ».,„.  an.l  of  th.  bawl  ualar  with  his 
two  ass.stant.     Tb.  Hawr„,.,a,.  has  a  s,  sin..  iK.lr,  .nd  i.  S hi"  hi^ 
■sell  with  a  ki.if,..     ()„,.  of  hiH  assi.stants  i.  hoMin.r  l,i,  ,  1.,-        "     "'^  "  '"■ 

tl.n>„.|,  the  «ki„  .,f  l,i,s  1 ,   an.l  th.    th  r  -^  ''  '"'"  '""""^' 

Nkin  of  i.is  ba.k  '    ••    '  '"l'^'  l'''^'^'"-  *'"""ol'  the 


I'Ki. 


IS  a  i.ifture  of  a  man  8(|uattinjr  over  a  wliiUc 

IV  A,  X„.u;io,  Kuyal  K.h„o„.ai,hi..al  Alueou,,,,  l!.,liu.     C.,11..>,..,1  l.y  A.Jacb.en. 


L 


Repcjit  of  U.  S.  Natc'jiial  Musejrn,  1  89j. --Buj!.. 


Plate  40, 


s 
o 
o 

oc 
Q 

UJ 

OQ 


O 

CO 

UJ 

9 

CO 

u 

I 
I- 

z 
o 

en 

O 

z 

i 

< 


j 

II 

1 


Hi 


111  I 


! 


1   '!' 


■'(■ : 


ii 

'I 

■    W  '  \ 


i 


si  H 


EXPLANATION    OF    PLATE    41. 

Painting  on  the  Front  of  a  Bedroom. 

sents  the  ea,,].,  and  the  lower  li!        .  ^h.  tn  '       /'Tr  ''-"^-'-"^  "»--  repre- 


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Report   >f   J.  S.  Naliona.  Muieuni,   ibJ5.     Boas 


Plate  41. 


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THE    KWAKIUTL    INDIANS. 


497 


¥\ji.  140. 

IIKAI)   KlNd   OK  KIIOST   llANc'Kll. 

0»l.  N.I.  11WU5,  r.  S.  \.  M.     Coll.-.ti'.l  l.y   K.  Il.iii». 


his  lieiul  with  his  knile,  and  (inally  with  si  aiuldt'ii  Jnk  tears  his  tU>sh  so 
that  tiie  lopes  drop  (U)wn,  Then  he  disappears  in  his  ruoni  in  (lie  rear 
of  the  lionse.  At  other  tiiniis  ropes  are  [)assed  through  his  baek  and 
thighs  and  he  ia  i>nlk'd  up 
to  the  beams  hanging  by  the 
ropes.  He  carries  his  knife 
and  euts  liis  liead  while  being 
suspended  there.  As  scton  as 
he  is  being  hauled  up,  tlie  nOo'n- 
LEmaLa  take  their  lances  and 
crowd  under  the  ])lace  where 
he  is  hanging,  holding  the  points 
of  their  lances  npwanl,  so  that 
he  would  drop  right  on  to  them 
if  the  ropes  should  give  way. 
The  bears  stand  around  wait- 
ing to  tear  him  if  he  should  fall, 
and  the  ha'niats'as  scpiat  near  by,  because  they  are  to  eat  him  if  lie 
should  fall  upon  the  lances  of  the  noo'nLEnuiLa. 
Here  is  a  song  of  the  liawrnalaL: 

1.  They  tried  to  liang  mo  and  to  kill  nic  in  war. 

2.  But  the  water  wLere  they  tried  to  kill  ino  only  tnrued  into  cnrdlod  blood. 

I  also  give  (ligs.  170,  171,  p.  5l(»)  the  mask  of  tin;  eartlniuake  dancer 
(Xoa'cxoe).  He  wears  a  rattle  consisting  of  a  ring  on  which  jjerforated 
shells  are  strung  (Hg.  172,  p.  51G).     Ills  dance  is  believed  to  shake  the 

ground  and  to  be  a  certain  means  of 
bringing  back  the  hn'mats'a  who  is 
being  initiated. 

I  will  add  here  a  song  of  a  mask 
in  regard  to  which  I  have  not  been 
able  to  obtain  any  definite  informa- 
tion.    It  is  called  llai'alik-iniL  and 
belonged  originally  to  thed-e'xsEm 
of  the  Naqo'mg'ilisala,  whose  ances- 
tor, Ile'lig'ilig-ala,  it  is  said  to  rei)- 
resent.     The  dancer  is  initiated  in 
the  house.     In   his  first  and  third 
dances  he  wears  ornaments  of  red 
cedar  bark  which  have  a  horn  on 
each  side,  one  behind,  and  a  Hat  erosspiece  in  front.     In  his  second  and 
fourth  dances  he  wears  a  curious  mask. 
After  the  mask  has  disappeared,  the  people  sing: ' 

1.  Everybody  goes  to  him  to  obtain  dances. 

2.  In  the  beginning  the  never  stopping  one  spread  his  wings  over  yonr  bead. " 


Kid.  147. 

NKCK   ULN(i   OF  (illOSI'    DANCEB. 
C»t.  No.  169116,  v.  S.  N.  M.     C.lli'.le.l  l.y  F.  noiw. 


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It  may  be  that  the  following  song  belongs  to  the  same  mask: ' 

1.  Aiahaia!  Sin^  l!uinlik-iilai.,  Hiii^  winter  ditnco  songH,  grniit  Nn]iern;itiiral  Hpirit! 

2.  Aia  hnia!  Tbc-ii  tlio  people  will  aak  you  to  fulfill  their  dcaireH,  tirout  fliiperiiatural 

spirit. 

3.  Aia  haia!  Then  they  will  take  the  re«lar  hark  ornaments  out  of  your  hair,  great 

Hiipcrnatural  npirit. 

4.  Aia  haia!  Then  they  will  ask  you  to  give  them  plenty  to  eat,  groat  Hupernatural 

Hpirit. 

The  (lance  IIai'alik-ana<i  of  the  varions  tribes  bolongs  here,  but  I  have 
not  been  able  to  collect  any  of  the  songs  belonging  to  it.  Figs.  173-177 
(iq).  517-520)  show  the  ornaments  of  the  KwakintI  dancer;  figs.  178- 
IvSO  (pp.  521-523),  the  ornaments  of  Hai'alikauae  of  the  ITimkish;  and 
fig.  181,  p.  5  '4,  the  L'a'sq'enox. 

The  ring  of  the  shaman  (tig.  182)  is  figured  on  page  525. 

The  La'Lasiqoala  embrace  all  those  who  are  for  the  first  time  initiated 
as  winter  dan<;ers  in  one  group,  who  .are  called  Wil'tauEm,  the  lowest 
grade  of  the  winter  dance  societies.  Their  head  ring  is  sht)wn  in  tig. 
183  (p.  525). 

The  same  type  of  ring,  but  somewhat  larger,  is  used  by  the  chief  of 
the  killer  whale  society  of  the  Kwakiutl  (fig.  184,  p.  52<i). 

Following  is  a  wa'tauEm  song:''' 

1.  You  do  not  go  into  Wina'lag'ilis'  fanoe,  you  who  are  known  everywhere. 

2.  You  do  not  go  into  Wina'lag'iliH'  canoe,  yoii  whose  niinio  is  known  everywhere. 

3.  You,  who  will  he  feared  hy  all  the  supernatural  hcingH 

4.  You,  great  one,  who  will  he  feared  hy  all  the  supernatural  htangs. 

The  head  ring  worn  by  the  (pir^'qutsa  is  shown  in  fig.  18.">  (p.  527). 
When  a  person  is  to  be  initiated  for  the  tin'st  time,  Ite  receives  among 
the  KwakintI  the  rings  shown  in  tigs.  18fi,  187  (pp.  527,528). 

It  remains  to  give  a  listof  the  dances  acc<>rding  to  their  rank.  There 
are  many  among  them,  about  which  I  have  no  further  information  than 
that  contained  in  the  following  list.  I  also  give  the  nund)er  of  songs 
which  belong  to  each  dancer,  his  whistles,  and  secret  song.s,  which  are 
sung  by  the  dancer  himself.  This  order  has  reference,  of  course,  oidy 
to  the  Kwakiutl  jnoper: 

1.  Awiioi.lai.,  four  Hongs;  four  whistleR;  secret  song.     Ileinl(»ck  rings,     (^l)ancers 

who  have  a4'i|nired  ha  uiats'a,  liai  alik'ilai.,  t'o'X'uit.) 

2.  HiVuiats'a,  eight  songs;  four  whistles.     Wed  cedar  hark. 
8.   Ha'nishanitsKs,  two  soiivs.     I{ed  cedar  hark. 

4.  No'ntsistalai.,  four  songs;  tw4)  whistles.    Rod  and  white  cedar  hark.     (Ohtaineil 

from  Awi  k"«  n«ix.) 

5.  QoO'(ioa8Klai.,  four  songs;  two  whistles;  secret  song.    Red  and  white  cedar  hark. 

(Ohtiinod  from  Awi  k'cnrtx,  beggar  danco.) 
().  Me'ii.a,  two  songs;  two  whistles;  Rod  and  whitti  cedar  hark.     (Ohtained  from 
Awi'k*'en(*»x.) 

7.  Na'ne  s  naxhakurilanuXsi'war>,  two  songs;  two  whistles;  secret  song.     Red  and 

white  cedar  hark.     (Hear  of  HaxhakunlauuXsi  wae.) 

8.  To'X'uit  with  frog,  one  song;  two  whistles;  secret  song.     Hemlock. 


Appendix,  p.  717. 


0  Appendix,  p.  718. 


11 


IIIK    KWAKIUTL    INDIANS. 


49J) 


9.  T'o'X'nlt  with  binl,  i)ii«  houk;  tw()  or  iiioro  wliistU's.     Ilonilixk. 

10.  KM  ii<|itlai.ul:i,  two  boi)};h.     h't'd  cedar  hark. 

11.  (/rt'iiiiuiM|a,  lour  songs;  two  \vliistl*-H.     K*>il  ami  wliitercilar  bark.     Hitli  woiiiau. 

12.  Ilawrnalai,  two  sonns;  Hicnt  Hong.     llciiiloik.     War  diiiuf. 

13.  Na  lie,  one  song.     Kcd  and  white  cedar  l>urk.     (irizzl.v  l>ear. 

II.  IIaw;i'yadalai.,  uno  Hoiig.     Ked  and  white  cedar  hark.     (  \  iin'i.niai.. ) 
!.">.  (••(•'<|;inn(ir>LKlft,  one  Hoiiu.     Hed  and  white  cedar  bark,     i  .V  nu'i.nmi..; 
It).  NKni|Vii.Klii,  one  song.     Ifed  and  white  ceihtr  bark,     (liear  nii  unai.. ) 

17.  Nil  i.mai.,  one  Hong.     h'ed  cedar  bark. 

18.  Kii  uXiihii.,  one  Hong;  one  dee]>  whiHtle.     Hed  and  white  cedar  bark,      rhiinder- 

bird  dance. 

19.  Ilo'XhAi|,  one  song.     Ked  and  wliite  cedar  bark. 

20.  (jo<|o.i'\iihu.,  one  song.     Hed  and  white  cedar  liark.     Haven  dance. 

21.  Iluwa'i.Klai.,  two  BongH;  two  siiiall  whistles.     Hed  and  white  cedar  bark.     Otter 

(hmce. 

22.  Xiia'Xiiclik'a,  one  Hong;  one  whistle.     Hed  and  white  cedar  bark.     Wolf  dance. 

23.  Awa'sKlai.,  one  song.     Hed  and  white  cedar  bark.     Dogtlance. 
21.  Ila'inan,  one  song.     Hed  and  white  cedar  bark. 

2.5.  .V'mlala,  two  songs.     Meinlock. 
2ti.  i.o'koala,  one  song.     Hed  eodar  bark.     Wolf  dance. 

27.  llama  xalai.,  one  song.     Red  and  white  cedar  Itaik.     Killer  whale  dance. 
'2H.  yoi|ock-i]ai.,  one  song:  one  deej)  whistle.     I»cd  and  white  ced.ir  bark.     Whale 
dance. 

29.  Viya'g'adElai.,  one  song.     Hed  and  white  cedar  bark.     Sea  iiioiisttr  dance. 

30.  IIa,vai|'antalai.,  one  song.     Hed  and  wliite  cedar  liark.     Talker'.s  dance. 

31.  llawe  xainilai,,  one  song.     Hed  and  white  cedar  '    rk.     I'otlatdi  dance. 

32.  Ao  nialai,,  one  song.     Hed  cedar  bark.     C'hieftainesss  dance. 

33.  i.ai.aakoalai,  one  song.     Hed  cedar  bark.     Hoard  daixe. 
31.  Na'iuKiaiialii.,  two  songs.     Hed  cedar  bark      Sunrise  dame. 

3.").  .Ma'intsalai.,  one  song:  two  ;Hniall  whistles.     Hemlock.     Mink  dance. 
30.  .\  nii.eta,  one  song.     Hed  and  white  <odar  bark. 

37.  I'eniale  Mi'  ii.a,  one  song.     Feathers. 

38.  Ma'ti'in,  two  songs.     Hemlock. 

3!l.  (/'o'nialai.,  two  songs.     Hemlock.     Hich  dance. 

•Id.  Niii.nieista,  two  songs.     Hed  iind  white  cedar  bark. 

■II.  Hats'c'Xiilai.,  two  songs.     Hed  anil  white  cedar  bark. 

•12.   Hanie'yalal..  two  songs.     Hed  cedar  liark  and  teatlieis.     Salmon  dance. 

III.  Walas'axa'k",  two  songs.     Hed  and  white  i  edar  bark,     (ireat  from  above. 

41.  LkIo  i.alai.,  two  songs;  one  large  whistle.     K'ed  and  white  cedar  bark,     (ihost 

dance.     Has  no  whistle  in  Newettee. 
1.").   Haialik'ilai.,  two  songs.     He<l  cedar  bark. 
4(i.  No  i.i'jii,  (ino  song.     Hed  and  wliito  cedar  bark. 
47.  I'll  xalalai.,  two  songs.     Hed  cedar  bark.     Sliaiiian'-i  dance. 
4S.  Hit  inasKlai.,  one  song.     Itvd  ami  white  ceilar  bark.     Wasp  dauce. 
lit.  t^o  los,  "lie  song;  one  whistle.     Heil  and  white  cedar  bark.     An  eagle. 
.")(!.   Winaiag-ilis,  one  song,     h'ed  cedar  bark. 
.■")!.  (^aiitex  iixaa  k",  one  son;;.     H'ed  and  whitt'  ci'dar  bark.     I  ijstribution  of  property 

trom  aliove. 

52.  Si  siyiii.alai.,  two  songs.     Hed  cedar  bark.     Si  siiiL  dance. 

53.  (^a'mXiilai.,  one  song.     Uowii.     Hown  dance. 

Th«'  classilicutioii  and  order  of  dances  varies  considenibly  iinioii*.;  tlie 
various  yioiii)s  of  tiihes.  The  order  jjiveii  above  helon{j:s  to  the 
Kwakiiitl,  Ma'nuilele<iula,  Ninikisli,  and  Lau'itsis. 


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RKl'ORT   OP    NATIONAL    MUSEUM,  1895. 


The  TsVi'wsitEr'iiox,  (luau'uruiox,  Haxuu'mis,  T'Kiia'xtnx,  and  A'wai- 
LKla  liavu  the  foUu\i'iu{;  urder  so  far  as  I  have  been  able  to  luarii : 

1.  Ma'mnq'a. 

'J.  llri'iiiatH'ii, 

:<.  Iliii'iKi'antKlai.  (Hpnaker  dance). 

I.  IIuwf'xaqulaL,  who  inducuH  cliii;fs  tu  tlostroy  pruperty,  rofipera,  utc. 
'».  WulaH'axfi'ai,. 

6.  llamViwlaliti.  (a  fool  dance). 

Ainn.ig  the  Koskiino,  G'o'pV'iiAx,  L'iVs<|'f^nAx,  and  Oaa'tsT^nox  the 
t'o'X'uit  is  tirst  in  rank.  Next  is  the  mri'iua<i'a,  and  then  follows  tlu^ 
lia'niatsV 

The  La'Lasiqoala,  Naqo'mf^'ilisaLa,  Na'qoaqto(|,  and  (lua>iMa  do  not 
include  all  the  dances  enumerated  above  in  the  winter  ceremonial 
(tfiV''ts'a«"'qa).  A  large  uuniber,  particularly  tlie  fool  dancers,  t  he  liawi'- 
nalaL,  and  all  the  animals,  are  included  in  a  ceremonial  called  no'uLEm, 
which  is  neither  bil'xus  (secular  or  profane)  nor  sacred.  Songs  belonging 
to  both  seasons  are  used  in  this  ceremonial.  I  shall  dis(;uss  tliis  cere- 
monial more  fully  later  on  (Chapter  XII,  p.  621).  The  number  of  mem- 
bers of  the  ts'e'ts'ae(ia  is  conseciuently  small.  They  are  arranged  in 
the  following  order,  beginning  with  the  highest: 

1.  Ma'inaq'a. 

2.  .Ilrriiiats'a. 

3.  Hu'iutsKtHtV'.    This  is  a  hiVmatH'a  who  is  not  taken  away  hy  HaxltakurilanuXHi' wao, 

but  only  ilreiiinH  of  him.  CouHciiuontly  IiIh  initiation  is  portbrnicil  in  the 
house.  He  lias  neither  tho  h.i'niats'a  cry  (hap)  nor  th<)  ha'mshaintsi'.s  cry 
(hwlp).     His  Hon^  lias  words  only.     His  badges  are  like  those  of  the  ba'niats'a. 

4.  Ts'r  kolH. 

5.  TsT'koa'tA. 

().  Il'ai  alik'anac. 

7.  <  •  lala  (corrcspoudinK  to  the  t'o'X'ult). 
S.  liOlo'Lalai.. 

it.  Viaiatalai,,  or  (jVt  ininoqisaL. 
ID.  I'a  xal.dai.,  shaman  dance. 

II.  \Va  tanKui.    These  are  the  novices  who  have  Just  entered  the  ts'(''ts'ar(|n.     After 

the  hainats'a  has  been  initiated  four  times  he  is  wa'taiiKin— that  means, 
palled  out  of  the  dancing  house,  lie  becomes  a  i,n<''<|ntsa.  During  this 
transitional  period  he  is  wai.awc,  i.  e.,  wa'tauKm  in  a  transitional  sta^c.  When 
a  ba'xus  otl'ends  the  <|'a'q'aiias,  which  include  the  above  <lanc<-rs,  be  is  made 
wa'tanKui.  He  dances  in  four  houses  and  becomes  a  novice.  The  following 
year  he  will  \w  initiated  in  one  of  the  higher  (societies. 


IX.  The  Winter  Ceremonial  of  the  Kwakiutl. 

I  can  now  pro(;eed  to  describe  the  ceremonial  at  which  all  these 
dancers  perform  their  ceremonies.  (Jenerally  it  is  connected  with  the 
refund  of  the  purchase  money  for  a  wife,  the  qaute'x*a,  as  described  on 
page  421. 

]  will  describe  first  the  great  ceremonial  which  is  the  same  for  all  the 
laxsa,  but  most  elaborate  for  the  initiation  of  a  hn'nuits^i.    The  whole 


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Report  of  U.  S.  National  Muteum.  1B95  —Boas 


Plate  42. 


The  Master  of  Ceremonies,  NCxnEmIs,  and  his  Speaker,  HO'lelitE. 

Till'  IIkiii'''  til  till'  ri(flil  ri'|ii'i'si'iil-i  tlii'  iimsliT  uf  n'riMiuiiiii's. 
Kriiiii  »  |ilii>ti>Ki'a|ili. 


THE    KWAKIUTL    INDIANS. 


501 


*TE  42. 


Fig.  148. 
IIKAIl    KIMI   OK  IIIIOST   DANI'RR. 

Ui'IJiHiiiimlii. 

IV  A,  No.r,<<:4,lt<>v'il  Klliriiii.-r:i|.lM.'al  Miwiitii, 
IVrllli.     ('..II.-.!.'.!  I.y  I'.  Il..:i«. 


eeremoiiial  is  in  chiirffj'  of  a  inastrr  of  ('('i-tiiiionies,  whose  namo  is 
iNfi'.Micmis  and  LK'niwalii.  wiiile  his  profane  name  is  O'liix-'it;  the  win- 
ter name  of  his  spealier  is  IIo'LF.lite.  A  number  of  further  ofliceris 
will  be  described  in  tlie  <'our.se  of  this  j-hap- 
ter.  All  the.se  olHcers  and  tiie  names  of  the 
ofticers derive  theirori;;in  from  a  myth  tellinjf 
how  the  animals  held  tlieir  first  winter  eere 
menial.  1  shall  relate  the  myth  later  on  (pa^e 
oliH).  Plate  42  represents  the  present  master 
of  ceremonies  and  his  speaker. 

At  the  time  of  marriaj;e  the  briile's  father 
has  promised  tu  transfer  his  membership  in 
one  of  the  secret  societies  t;>  one  of  his  .son- 
in-law's  children.  \Vh<Mi  a  son  of  the  latter 
has  reachetl  the  ajje  of  1()  or  lli  years,  or  even 
earlier,  he  is  initiated  in  one  of  the  lower 
secret    societies,    through    which    he    must 

passbefiirche 
can  become  a 
m  e  m  b  e  r  of 
the  ha'mats'a 

society.  As  soon  as  he  is  entitled  to 
be<',ome  a  member  of  this  socit'ty,  his 
father  invites  the  three  principal  <'hicfs 
of  the  tribe  to  his  lioust,  and  informs 
them  that  he  desires  his  father-in-law 
to  nmke  hi.<  son  a  inend)er  of  the  .secret 
society.  The  j-elebration  of  this  event 
is  ex<!eedin«fly  expensive,  and  foi-  this 
reasjMi  the  three  crhiefs  inve.stipite  tlu> 
debts  and  the  property  of  the  man  and 
of  his  father-in-law,  in  older  to  make 
sure  that  they  can  meet  tliee\|)enses  in- 
ci<lentiil  to  the  ceremonies.  If  they  (iixl 
the  amount  of  property  sulhcient,  they 
give  permission  for  the  celebration  of 
the  festival.  In  this  case  they  ordt'r  the 
father  to  invite  all  the  chiefs  of  the  tril)0 
to  meet  on  the  fourth  day.  When  they 
as.scmble,  the  thiee  head  chiefs  inform 
the  young  chiefs  of  the  plan,  and  the 
latter  give  their  consent. 
At  this  meeting,  the  man  who  gives 
the  dance  notifies  his  father-in-law  that  he  desires  to  have  tlic  blank<?ts 
whic^i  he  j)aid  f(»r  his  wife  retui'ned,and  that  he  wants  to  have  the  box 
coutaining  his  father-in-law's  dance. 


Fig.  U!>. 

rl.ril   ANtl   NKlK    IIINCI   OK   MK'ILA. 

Froiti  It  Hkt-lrh  tiin'le  itt  ttii'  NVorlit'Hl  'itliimliian  K.s|K>Mili 


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IP^ 


'1^ 


iL 


I.    i 


502 


REPORT    OP   NATIONAL    MUSEUM,  1895. 


Then  tlu'  (thiels  order  tlio  iiiati  to  invito  tlui  wlioli-  tribe  it  a  meeting; 
wliieli  is  t<»  beheld  tbnr  days  later.  The  three  iiead  <-hie(s  inlorni  the 
tril>e,  ilia  speeeli  made  in  a  h>\v  voice,  of  their  intention  to  liohl  a  winter 
(hiiwe,  and  the  younj^  cliie's  reiiuest  all  to  preitare  themselves  tor  this 
festival.  In  ]>artieiilar,  ti.ey  are  asked  to  «Iean  themselves,  and  to 
refrain  from  intereimrse  with  women,  as  the  spii  it  NVina'hiffilis,  who  has 
hislumiein  the  north,  but  dwells  aiiioii};  the  Indians  during  the  daiicin^ 
season,  <lislikes  people  who  are  unelean,  or  siieh  as  have  had  inter 
course  with  women.    The  young  man  who  is  going  to  give  the  winter 

eereinonial  is  called  the  ye'- 
wix'ila. 

At  this  m<>«>tiiig.  the  father- 
in-law  calls  (Mie  of  his  speak- 
ers, who  iimst  step  into  the 
middle  of  the  house,  ludding  a 
l)ole,  which  is  from  0  to  8  feet 
long.  It  is  <!alled  the  winter- 
dance  ]Kde. 

The  speaker  delivers  a 
speech,  in  which  he  sets  forth  the  amcmiit  of  jiroperty  represented  by 
the  p(de,  and  annouiues  the  intention  of  the  father  in  law  to  give  it  to 
the  young  man.  IIc!  asks  the  latter  to  step  up  to  the  jMde  and  touch  it, 
as  a  sign  of  acceptan(;e.  The  wlnde  asseml)ly  Join  in  this  demand,  and 
the  young  man,  accompanied  by  a  <'hief — who  is  paid  for  this  service 
later  on — steps  up  to  tlie  pole.  The  chief  who  speaks  for  the  young 
man  asks  the  father-in  law  what  the  pole  represents,  and  the  latter's 
speaker  sets  forth  once  inoi'e  tlu;  amount  of  property,  such  as  blankets, 
copper  bracelets,  food,  and  grease,  which  is  to  be  used  in  the  dance. 


F\fC.  ISO. 

C'LAPl'KII  I  IF  MiO'ILA. 

LfiiKtIi.'-'i  inclio.H 

IV  A,  No.  inns,  Uoy.il   Klhno|[ra|>lii':il   Mua.-iini,  llrrlln.      (-..Itr.k'il  l.v  A. 

JaColMH'TI. 


Flj;.  151. 

HEAD  UlNciS  I  IF  MA  MAy'A  OK  TIIK  I.A'LASIQOAI.A. 

IV  A,  N...  iWi'.l.  K..>.'>l  i:ilin..i:r:i|.lii>':il  Miis.'mii,  Jkrliii.     C.llt.U.I  liy  \\  ll..:iii. 

Then  the  chief  representing  the  young  man  takes  the  ])ole,  lays  it  over 
his  shoulder,  and  runs  around  the  lire,  stooping  and  crying,  ''Whoo! 
whoo!  whoo!"  The  meaning  of  this  action  is  that  the  weight  of  the 
property  represented  by  tln^  pole  is  too  heavy  for  him  to  carry.  Then 
he  sings  the  following  .song:' 

TLo  S|iii-it  of  (lif  Winter  Uaiico  caiiir  down, 

'I'lio  .Spirit  of  the  Winter  Daiieu  eitnie  down  and  sta.vH  here  with  nie. 

Then  the  master  of  the  ceremonies  rises  and   orders  every<Hie  to 
bathe  early  in  the  morning  for  tour  days  before  the  crows  begin  to  cry, 

'Appendix,  jtajre  718, 


THE    KWAKIUTL    INDIANS. 


603 


Fit'.  l.'>2. 

NKCK    KINO   UK   MA'MAg'A. 

iJi'LuHicjimln. 

IV  A,  Nil.  fi-t;.'.,  R..J.I  Ethni^r«pMi  «l  Muwuiii,  Ib-rllii.    r.,: 

\ntr,\  l,y  y.   Ilou. 


and  thus  to  pre|»iire  to  meet  WiiiiVlag'iliH.  At  this  tiiiu*  tlic  winter- 
(lance  whistles  are  iicani  for  the  Jirst  time.  These  whisth's  represent 
the  voices  of  th«^  spirits  of  the  winter  <hin".e.  When  first  heard,  they 
appeair  to  he  far  away  from  the  house  in  a  northerly  direction.    The 

second  time  they  4'ome  nearer  the 
lionHe,  and  thns  they  are  heard  fonr 
times,  nearer  and  nearer.  This  in 
dicates  that  the  spirit  approaches 
the  village  from  the  north.  Finally, 
the  whistles  of  the  spirit  of  the 
cannibal  society  are  heard  near  the 
Inmse.  Then  the  sonnd  is  heard  on 
the  roof  and  moves  around  it  foiir 
times.  At  this  tin;^  the  son  of  the 
man  who  gives  the  fcL^tival  suddenly 
di8api)ears  (x'is'e't),  and  a  few  min- 
utes later  he  is  heard  to  cry  in  the 
woods  "hap,  hap,  hap,"  the  sound 
which  is  ascribed  to  the  cannibal 
spirit  liaxbakuillanuXsi'wae.  The 
master  of  ceremonies  asks  the  people 
if  they  know  the  meaning  of  all  this, 
and  another  chief  replies  that  Ba\ 
bakmllanuXsi'wae  has  taken  the 
young  man  to  his  house  to  initiate  him  in  the  cannibal  ceremonies.  To 
this  the  master  of  ceremonies  replies  that  after  four  days  the  i>eople 
are  to  assemble  again,  to  receive  the  orna- 
ments of  cedar  bark.  lie  asks  them  to  sing 
their  summer  songs  during  this  time,  to  use 
their  summer  names,  and  to  make  merry,  be- 
cause as  soon  as  the  four  days  are  ov«»r  they 
will  be  forbidden  to  use  their  summer  names 
and  to  sing  their  sununer  songs.  On  the  fol- 
lowing morning  when  the  crows  begin  to  cry, 
everybody,  young  and  old,  takes  bath  in 
the  sea.  They  rub  their  bodies  with  hendock 
branches,  in  order  to  clean  themsi'lves  prepara- 
';ory  to  the  advent  of  the  spirit  Wina'lag'ilis. 
On  the  evening  of  the  third  day  the  master 
of  ceremonies  distribntes  ])lain  head  oriiaments 
and  neck  rings  of  cedar  bark  among  twelve 
messengers,  who  nuist  blacken  their  faces  and 
go  to  the  houses  of  the  people  in  ord«'r  to 
invite  them  to  the  meeting  to  be  hehl  the 
following  «lay.  They  receive  in  payment  a  button  blanket  from  the 
master  of  ceremonies,  which  is  iH)t  returned.  Their  oftices  are  not 
hercilitary.  Persons  who  have  good  voices  are  selected  to  act  as 
uiesseugers.     They  carry  in  their   hands   stall's  about  8  feet  long. 


KiB. 153. 

lAKVKD  HEAU   ISKU  IN  TIIK  T'(V- 
XfiT  liA.NCK. 

UciKlit,  0  iiii'bt'H. 

I\'  A,  N«.  HUH,  Ur.yal   Klhiiivra|'lii>'al  Mu 

WMIIl,    tWrtill,       rullt^-trtl    l>\    A.  JftriitHM*!!. 


M 


^f 


t 


li 


'\    , 


ll 


504 


RKPORt  OP   NATIONAL   MUSEUM,  1895. 


When  tliey  coino  to  a  huuMO,  they  open  the  door  uiul  invite  the  people, 
the  women  fiiHt,  one  of  the  inmates  of  the  honse  promptin;;  the 
speaker.  When  they  eall  the  names,  they  stanil  in  the  door  and  strike 
the  thresliidd  with  their  stafls.'  AftiT  the  women,  the  hiVmats^i  is 
called,  and  then  the  other  men,  the  que'quts^i  last.  Tlien  the  speaker 
of  these  twelve  men  says,'*  "  Is  tliat  all  ?"  The  people  reply, ' "  That  is 
all."  Then  they  esiU  a  certain  relative  of  the  master  of  ceremonies  who 
has  the  name  Ts'ix'ii'xtnlsE'las.*  All  the  property  given  away  by  the 
master  of  ceremonies  is  {^iven  in  honor  of  this  relative,  who  consequently 
is  of  high  rank,  lie  or  she  re<reives  this  name  anew  every  year.  After 
the  messengers  have  called  the  people  by  their  winter  names,  they  are 
not  allowed  to  use  their  summer  names  again  until  the  ceremonies  are 

ended. 

By  this  time  the  people  begin  to  ar- 
range themselves  in  groups,  which  are 
divided  according  to  sex  and  age.  These 
take  the  place  of  the  clans,  as  described 
before. 

On  the  following  morning  before  <lay- 
ligiit,  the  same  twelve  men  visit  all  the 
hcmses  and  call  to  everybody:  "Don't 
sleep!  (Jo  and  bathe  in  the  sea.  We 
are  walking  around  again  toenail  you."' 
The  ]>eople  rise  and  at  once  plunge  into 
the  sea,  in  order  to  clean  themselves  for 
the  qapV'k"or  assembly, which  is  tlie  for- 
mal beginning  of  the  winter  ceremonial. 
Then  they  go  to  the  house  of  the  mas- 
ter of  ceremonies,  which  is  called  the  assembly  house.''  The  house  has 
been  prepared  for  this  purpose.  A  heavy  cedar  jilank  has  been  laid 
along  the  rear  wall  of  the  house,  and  another  one  along  each  side. 
These  are  used  for  beating  time.  The  door  is  surrounded  by  a  ring  of 
hemlock  branches  which  is  covered  with  eagle  down,  so  that  everyone 
who  steps  into  the  \u>r.  .ii  nuist  i>as8  through  it.  W^hen  i)assing  through 
it,  the  people  turn  to  the  left,  step  through  it  with  the  right  foot  first, 
and  then  turn  again. 

The  members  of  the  seal  society"  do  not  enter  the  house,  but  assem- 
ble in  another  house.  During  this  day  the  people  sing  and  make  merry 
until  after  dark.  Tiien  the  nmster  of  ceremonies  rises  and  calls  four 
officers  to  go  and  invite  the  seal  society.  These  offices  are  hereditary, 
and  the  men  who  perform  the  ceremonies  have  certain  names  which 


CAIi 


FiB.  154. 

-n  HKAIl  I'SKI)  IN  THE  T'O'-WIT  DANOK. 

Height,  11  iiirlit'H. 


IV  A,  Ni 


.  l.UD,  Koyiil  Ktlin<it;ra)iliii>Hl  MilH.'Uiii,  llvrliii. 
C'olleft*-*!  I»v  A.  .Iiii-i'tmfti, 


'  They  sav,  Iti<|oiHr-xai   (follows  the  name). 
'^Lainar-  wi'la?  'Laam  wi'la. 

*(\a  Ts'ix'ii'xtolsK'laaai'. 
•^Wii   i|()ri'i.a'8\:i  ija  b  gMg'ii.t:"i  lax"'itao8. 

Wii,    ilon'l  hIi'i'p,    i;ii  ti>        rrll  in  tliu  water. 
"Qilp'aya  tsr. 
'Mo'eiinioat. 


La'niKnoX  iia'tHistaii'i. 
Wu  wulk  uroiiml  back  for  yoii. 


iiippiWifi'»«g»BB*cg' 


"^!f* 


THE    KWAKIUTL   INDIANS. 


505 


belong  to  tlu'  oftUes:  XM'xM(iaIu, of  tlio  Guf-'tela  tribe;  QV''q*su|nualii8, 
of  tliuWulas  Kwakintl  tribe;  LoxhA',  of  the  Ilii'ialik  auar*  dan,  and 
A'Lo'lsEla,  of  tlie  (iVi'moyuO  tribe.  The  last  is  their  h>a(ler.  They  are 
called  pii'paxainf'  (heail  paxalas).  One  of  these  men  must  be  a  "  paxala" 
(shaman).  When  startin;;  each  takes  a  round  rattle.  Tliey  blacken 
their  faces,  put  on  their  head  rin^s  and  neck  rin^s  of  red  cedar  bark, 
and  cover  their  heads  with  eagle  down.  Then  tlu'ir  speak<'r,  A'LO'lsKla, 
says,  "We  are  going  to  fetch  our  friends."'  Then  they  go  around  the 
fire  four  times,  singing  as  follows :'' 

O  IriuiKl,  <>  friend,  O  auporniitnrul  friniid  (moiiniiifr  Wiiia'liiK-illH). 

Then  they  go  to  the  house  in  which  the  seal  society  is  waiting  for 
them.  Meanwhile,  the  master  of  ceremonies  calls  up  four  other  oflicers 
to  invite  the  highest  members  of  the  seal  society,  the  ha'mats'as.  These 
oftices  are  also  hereditary.  The  names  of  the  oilicers  are:  Kri'«|aui.f'K, 
of  the  Kuc'xa  tribe;  Me'goatKxstrila,  of  the  same  tribe;  K-cx-,  of  the 
Maa'mtag'ila  clan ;  and  Nri'wnhialag'ilis,  of  the  Kuc'xa  tribe.  The  first 
three  names  are  que'qutsa  names,  the  last  is  a  ha'msbamts'Ks  name. 
He  is  the  leader  of  these  four  messengers.  They  are  also  called  pii'pa- 
xame  (hea<l  paxala),  and  there  must  be  one  "paxala"  (shaman)  among 
them. 

The  master  of  ceremonies  gives  them  tallow.  The  lia'mshamts'ES 
puts  Simie  of  it  into  his  mouth,  chews  it,  and  then  rubs  it  all  over  his 
face,  while  the  others  simply  rub  it  on  their  faces  without  chewing. 
Each  is  also  given  a  cedar  bark  ring,  charcoal,  feathers,  and  a  round 
rattle.  They  all  wear  qur-'ciutsa  rings.  After  tliey  have  received  the 
ornaments,  they  say,  "We  will  go  and  fetch  our  great  friends.'"  They 
walk  four  times  anmnd  the  fire,  singing:^ 

Yon  Haiti,  Winalag-irm,  that  I  Hhonld  capuize  in  rough  weather.  Yonr  friend 
stayed  here  h>nK  in  my  canoe  near  the  beach.  You  said  that  I  ahntild  capsi/e  in 
ron^li  weather,  but  yonr  friend  capsized  slooping  while  it  was  rough  weather.'* 

Then  they  walk  around  the  tire,  go  on  their  errand,  and  after  about 
fifteen  minutes  the  eight  men  who  were  sent  to  fetch  the  seal  society 
and  the  ha'mat'sas  return,  and  A'Ld'lsEla  sings:" 

HaxbakualanuXm'war;  tohl  nie  about  the  great  supernatural  moans  of  liilliu;;  people 
with  mv  teeth. 


■La'niKUoX  lai,,  pi-'paxalai ,  axi.Kxans  n<-  uKuinkua. 

AVt(  ({"•        sli!iiimii«,       we  futtli  our       I'rii'iiiln, 

"Appendix,  page  718. 

=' La'menOX  lai.,  pf-'paxalai',  axLKxans  nrnEinoxtsr-. 
Wo  go,  HliamuDH,     wo  fetcli  our  );rt'iit  I'iU'IkIh. 

^Appendix,  page  71!). 

'•This  song  refers  to  a  man  named  Eix-'ag-idaiag-ilis  who  met  Wina  lag'ilis.  The 
latter  axked  him:  "Are  you  a  shaman?"  He  replied  in  tin;  afliruiative,  and  con- 
tinued: "Can  yon  cross  here  without  nj)sctting  your  canoe?"  "Yes,"  retorted 
Wina'lag'ilis.  "Then  let  nie  sec,"  said  the  Ibrmer.  "If  yon  snceeed,  I  will  cross 
next."  When  NVina'lag'iliH  tried  to  cross,  he  cai)si/.ed.  Then  Rix'aji'itl.i  lagilis 
sang  the  above  song.  A  translation  is  very  difficult,  and  the  sense  is  by  no  means 
certain. 

<>  Appendix,  page  720. 


i        ' 


i,  i  .^ 


iJ£^^:^SMs^iL. 


FST 


606 


KEPORT   OF    NATIONAL    MITBEITM,  189rv. 


I 


) 


Till'  roiir  incii  \\\\u  wont  to  MvU  tho  soil  K<M'h*ty  vutvr  llrst.  Tliose 
who  w«Mit  to  fvtvU  tiM'  liJi'tnatH'as  follow  tlieiii.  Hi'loio  tlu'y  t'liler,  the 
]){>oph^  who  arc  »rt.si>iiihl<Ml  in  tho  hoiiw  rlvar  tln'ir  thioats,  sis  tlicy  an- 
not  allowcil  to  rou;;h  or  to  Uumh  altiT  th«  sml  sorii'ty  \ul\•^^  entered. 
\'\  hen  the  Miessfiij,'ers«'ntei',  A'i,o'I.sKla  says,  '»Oiir  tVirndssire  roniin;;."' 

Now  Nriwuh|ri'h»>,'ilis  sayn,  "Tak«'  vnn\ 
oiir  (finit  (Vicnds  aie  roniiii^'."' 

Tlicn  the  four  men  who<'alh'd  the  seals  sit 
down  in  the  left  hand  l'n»  it  corner  of  tlu' 
luMiHe,  the  others  in  the  ri|;ht  hand  front 
<!ornpr.  Now  everylxKly  lo«»ks  at  the  door 
where  the  fool  dancers  (noo'nLKinai-a)  enter 
Hrst.  They  strike  the  d<M>r  with  their  swords 
or  lanc<'s,oi>en  it,  and  stand  in  the  doorway. 
Theirfaees  are  blackened, they  wear  torn  and 
s<»iled  clothiii};.  Their  heads  are  strewed 
with  eajjle  down.  If  anyoin;  lan;;)is  or 
cou;;h8,  the  fool  dancer  steps  up  to  him  and 
threatens  him  with  his  swoidor  laM<'e.  Then 
the  fool  dan<;er8  turn  one  by  one,  go  to  the 
right  around  the  tire,  and  sit  <lown  on  tlelr 
seats.  Their  places  are  at  both  ends  of  those 
of  the  seal  society,  as  tiiey  are  the  jrnards 
of  the  society.  Then  all  the  other  mem- 
bers of  the  society  enter,  each  group  by 
themselves,  and  each  dressed  in  their  i>roper 
ornaments  of  red  cedar  bark.  They  stand 
in  the  doorway  for  a  short  time,  and  then 
go  to  their  places,  turning  to  the  .ight  and 
going  around  the  tire.  The  ha'mats'as  are 
the  last  to  enter.  They  are  jireceded  by  the 
grizzly  liear  dancers,  whose  faces  are  black- 
ened. They  wear  blankets,  an<l  bear  claws 
on  their  hands.  If  there  happens  to  be  an 
odd  number  of  these,  one  of  tiieir  number 
goes  to  the  rear  of  the  house.  The  others  re- 
main at  the  door  and  look  around  among  the 
assembly.  Then  they  divide  into  two  i)»rt8, 
forming  two  rows,  one  on  each  side  of  the 
door.  Now  the  ha'mats'as  enter  and  pass  between  the  two  rows  of  beai- 
dancers,  whit^h  close  behind.  The  ha'mats'as  step  up  to  the  fire  and, 
standing  side  by  side,  fa(;e  the  rear  of  the  house.  There  they  stand  for 
about  ten  minutes,  during  which  time  nobody  is  allowed  to  move. 
Then  the  master  of  ceremonies  rises  and  makes  a  speech  in  a  very  low 
voice,  in  which  he  warns  the  people  to  be  careful  and  not  to  offend 
the  ha'mats'as.    The  latter  turn  to  the  right  atid  walk  slowly  to  the  rear 


Fig.  155. 

ll'K'NTfliy. 

Height,  7  fittt  -.  Iilack,  whiu>. 

IV  A,  tio.  Mm,  Uii.vnl  Kthiiiiu'ra|>ln.  :il  Miiwinii 
IWrllii.     (.•c.lUvti.l  l.v  A.  .I:i.-.,l«  II. 


'G'a'x'am  g'iim  nf'UEniri'kiiiX,  pt-piixalai'. 

-Wo,  q'ri'«iaui(-Liix,  pOpaxaliti'  g'a'x'aiu  g-iu  nt'DKuOktsr-k-. 


*:= 


THK    KWAKirTF-    INDIANS. 


507 


of  the  lionso,  lioliliii;;  tlitMi-  hlaiiUots  in  a  lold  over  their  arms,  whirhun; 
hchi  at  some  <listaiu!i>  fntiii  thcii- rliust.  If  any  on«'  roii^'iis  aftcM- the 
ha'inatH'aH  have  cntt'i-tMl,  the  bear  steps  up  t4»  him  ami  thn-at'CMis  him. 
The  otteiidcr  must  ^ive  a  ieast  to  the  Hcal  soeiety;  sometimes  also  to 
theqne'<|utsa.  The  ha'inats^is  sit  down  in  the  mithlleof  th(>  rear  ottlie 
house.  Next  to  them  on  hoth  sides  sit  the  bear  daneers;  next  to  these 
the  other  groups  of  the  seal  society.  Then 
the  nuister  of  eeremonies  asks  the  tour  tnes- 
senj;ers  who  went  to  invite  tli<^  nuMnbers  ot' tin- 
lower  };ra(h'S<»l'  the  seal  society  to  fetch  tallow 
and  white  cedar  bark.  Th(>  lour  men  rise 
tofjetherand  .V'l-o'lsKla  says:  ''We  an  to  lift 
our  grandfather  from  the  floor.'*' 

All  the  ceremonial  objects  which  an*  ac 
(piired  by  inheritance  are  called  "tjrand 
father."  They  are  liei)t  in  four  boxes  in  the 
right-hand  front  corner  (jf  the  house.  When 
the  nuMi  lift  them,  the  ts'a'cipi  spirits  enter 
them,  making  them  hungry.  This  is  ex- 
pressed in  their  song,  whi<'li  they  sing  while 
walking  around  the  tire  and  carrying  the 
boxes  containing  the  taP    ■     nd  ce<lar  bark  :-' 

'I'liiH  is  \vh:\*  iiiiikt^N  im  cunt'iiHetl. 

They  carry  these  boxes  four  times  around 
thelire  and  then  stop  in  front  of  the  ha'nuits'as, 
to  whom  they  give  some  tallow  andee<larbark. 
They  contiuue  to  distribute  it,  two  men  going 
tothe  right  aud  two  going  to  the  left  until  they 
meet  at  the  door. 

Then  the  master  of  cereinoideseallsthi^same 
messenger  who  went  to  fetch  the  ha'nmts'as: 
"Come,  friends,  and  lift  from  the  tloor  your 
grauilfather.'''' 

They  rise,  walk  around  the  tire  four  times, 
and,  standing  close  to  the  door,  the  speaker 
says,  "We  are  going,  friends,  to  lift  our  grand- 
father,"^ which  means  in  this  case  the  druni. 
Then  they  turn  to  the  right  and  walk  out  of 
the  house.  After  about  ten  minutes,  they 
are  heard  to  return  singing,  and  enter  holding 
each  one  corner  of  the  dnun.     They  sing:'' 

liuxbiikufiluiiuXHi'war-  miid  lie  would  iiiukt-  iiiu  ^o  thrungh  liis  own  lioiiso. 


Fig.  15«. 

K.liUKK   ItKPKKriKMINO    lllK 
I.KMirll.A. 

lleiglit,  :I4J  int'lii'H. 


w 


A,  Nil.  l";il,  Iti.yul  KlhiiijKr»|'hUsl  Miiiriini, 
IWrllh.     I'ollrc  Ir.l  liy  A.  JarolnrM. 


'  lifiniKnoX  lar.  drig-ilii.fii.  jjnuoX  <|ii'iiKmi»k-ii. 
-  Appendix,  page  720. 

•'Qr-'lajj'ii    iir'iiEinri'k"     ritnlri.ux     <ia     s     lans     la'xis     qfi'qenipflaoxo-' i. 
Conic,  friends,       again  i>tl'  Hoiir    fur        go  .vimr     to  your  graudfatlier. 

'  Ltt'iiienox  Ifii-  uPnEinok"  qa  g"u'xlag'iHKii8  qa'cjeuip. 
''  Appendix,  page  721. 


■ 


508 


REPORT   OF    NATIONAL    MUSEUM,  1895. 


Tbey  remain  standing  near  the  doorway,  then  turn  to  the  riffht  and 
go  fonr  times  aronnd  the  fire,  and  i)nt  d«nvn  the  drnm.  As  soon  as  tliey 
do  so.  th«'.  small  (tsV-'tsaeqa)  winter  diMire  whistles  are  heard  to  blow. 
The  men  say,  "That  is  a  good  sign  for  ns,  frieiKls."' 

Tiie  master  of  eeremonies  next  calls  the  fonr  men  who  called  the  seiil 
society,  saying,  "(.ome,  frien«ls,  go  ami  fet«'h  onr  batons."^  They  do 
not  reply,  bnt  begin  to  sing  their  secret  song,  going  around  the  tire  four 
times  and  swinging  their  rattles:'' 

I  am  tlio  only  one  who  owns  the  winter  <lan(^o. 

They  walk  out  of  the 
house  and  continue  to  sing 
until  they  <'<)nie  back,  car- 
rying the  batons  on  their 
left  arms.  They  go  aronnd 
the  lire  and  put  the  batons 
down  in  front  of  the  people, 
beginning  with  the  ha'- 
mats'as,  and  continuing  on 
both  sides  until  they  reach 
those  who  sit  nearest  the 
door. 

Then  the  master  of  cere- 
monies calls  upon  the  four 
men  who  fetched  the  ha'- 
nuits'as,  saying,  "Come, 
friends,  take  up  our  red 
»!edar  bark  here."^  They 
rise,  and  their  speaker  re- 
plies in  a  low  voice,  "Now 
I  am  g(>ing  to  take  up 
'     They  all  sing  together:" 


V\!i.  ir.7. 

KKiritBH   UKI'UKSKNTINO   A   TAIU  OP  ND'Nl.KMOMl.A. 

Tut.  N„.  IS'.l.Mv,  r.  S.  N.  M.     C.IIitI.cI  l.y  K.  Hmoi. 

this  red  cedar  bark,  your  great  rt^al  friend.'" 


iiiixliakuiiliinuXHi  war  inado  nir  a  winter  dancer. 

l?axI)akn:ilannXsi'wat'  made  me  ])iiro. 

I  do  uot  destroy  life,  I  am  the  life  maker." 

Then  they  walk  out  singing,  and  come  back  singing  the  same  song 
and  (tarrying  the  red  cedar  bark  under  their  left  arms.  They  bring  it 
in  a  long  bunch,  about  12  feet  in  length  and  more  than  a  foot  thick. 
One  man  carrii's  it  in  front,  two  in  the  middle,  one  at  the  end.  They 
carx'y  their  rattles  in  their  right  hands.     On  entering,  *^liey  turn  round 


'  Hsir.axaliijcrn.Kns  nOnKnio'k". 

''Qr'laXdaoX  la  g'»  nrnEnui'k"  (jans  t'a'niiayni.a. 

■'  Appendix,  i>age  721. 

'  (^r  laii'a  nrni'.mr)  k"  drrji;"ilit.ax  xfj-ins  i.'a'(|aqnk*. 

f'  Risinai "ii.En  iiri'j;ilii,ax  jj-as  i/a'qaii  k'ik'**  nriiKnioxtsr'k'as. 

'' Appi'nilix,  \y,v^('  T2'2. 

^Tliis8o^({  is  also  nsod  by  the  pa'xahis  in  their  incanlations. 


THE    KWAKIUTL    INDIANS. 


509 


tofjetlier  so  that  the  cedar  bark  makes  a  full  turn,  p)  round  the  lire  to 
the  ri{;;ht,  and  turn  ajfain  iu  the  rear  of  tlie  tire.  Thus  they  go  around 
the  tire  four  times.  They  stop  in  the  riKht-hand  front  eorner  of  the  house. 
The  iiuister  of  ceremonies  now  proceeds  to  prepare  the  tloor  of  the 
house  for  the  ceremonies,  or  "to  put  the  naualak  into  the  floor.*'  He 
gives  slow  Jerks  downward  with  his  round  rattle,  say- 
ing With  each  movement,  "op,"  and  stooping  down  to 
the  tloor.  This  is  the  song  of  Ilai'alik'auar',  the  tirst 
shaman.  Thus  he  goes  around  the  lire  once,  and  then 
he  sings  his  secret  song:' 

1.  My  iniiid  is  not  stroiij?  enough  (to  lilt  it). 

'2.  My  iiiitul  is  afraid  of  it.- 

3.  1  have  seen  tin;  wiiitiT  conMiioiiial. 

Alter  he  has  linished  his  song,  Nii'wulqahigMlis 
stretches  his  hand  backward,  and  simiebody  ]»uts, 
unnoti<'ed,  a  knife  into  it.  This  he  gives  to  the 
master  of  ceremonies,  who  steps  up  to  the  four 
men  who  hold  the  cedar  bark.  Three  times  he  pre- 
tends to  (!ut  it,  and  after  each  cut  makes  one  turn  to 
the  left.  The  fourth  time  he  really  cuts  through  it, 
and  at  the  same  time  the  sound  of  whistles  is  heard 

proceeding  from  the  ce- 
dar bark.  After  it  is  cut, 
the  master  of  <;eremo- 
nies  distributes  it,  giv- 
ing the  ha'mats'as  first 
their  part,  then  to  the  other  members  of  the 
seal  society,  and  tinally  to  the  ([ue'iiutsa. 
1  le  then  calls  to  the  men  who  bnmght  the 
members  of  the  seal  society,  "Bring  us  our 
down^  friends."-'  They  then  bring  the 
dishes,  each  man  carrying  one  dish.  Then 
he  sends  them  in  the  same  way  to  bring 
the  tallow.  After  he  has  received  all  the 
dishes,  he  calls  up  the  lour  men  jkgain  and 
sends  them  to  all  the  people  who  are  as- 
sembled in  the  house,  in  (-rder  to  ask  if  there  is  anyone  who  desiics  to 
join  in  the  celebration  of  the  winter  dance — that  is  to  say,  if  there  is 
another  man  ready  to  act  as  ye'wix'ila  during  the  satne  ceremonial. 
He  asks,  "Who  is  the  one  to  whom  the  seal  society  will  go?"' 
Tiio  noti(!e  in  the  beginning  of  the  festivai  is  given  in  order  to  enable 


riK.158, 

KHH'KK,  WITH  movahi.b 
AHMS  AND  A  IlIKl)  SIT- 
TINIl  OVIT8IIKAII,  UKP- 
UKSENllNIt  THE  NO'N- 
LKMCrlLA. 

Krniii  ft  skctih  iiiiiilf  at  tlif 
W'orltl'd  Cotumtiiaii  Kxim»sI- 
iU'n. 


Kig.  15it. 

nnil)  OP  Nr)'NI.KMll'Il.A. 

Lt'iigth,  13J  niches. 

IV  A,  No.  1I2'.>',  Uoyal  KlhiKyrnphkal   Mu 
lierliii.     (V'lleili'il  bv  A.  Jacolisvii. 


'Appendix.  ]>ano  72;i 

-Meiiiiing  the  cedar  hark  oriianuMits,  in  which  tl  e  i)()Wor  of  the  winter  cu>renionial 
is  vested, 
■'(t'fi'xlax'lns  iia'ni.iiiaLaKns  ncuKnnik". 
^A'ngucla  ii'ita  lawultsanKmLa'sa  Ic  lacuOnok". 


!:    !( 


T 


I 


til 
11 


lii 


Ifii; 


:t 


510 


hEl'OUT   OF    NATIONAL    MUSKUM,  1895. 


the  people  to  {jet  ready  for  a  yr''wixilii.  The  ceh'hratioii  is  not  consid- 
ered perfet't  niUess  a  number  of  nuMi — ainonjjthe  Kwakiiitl  one  of  each 
tribe — act  as  yc'wix'ila  in  the  same  ceremonial.     When  a  man  ex])resses 

his  readiness  to  join,  the  peoph>  jjo  to 
his  house  after  the  qap'e'k".  Then 
one  of  the  rehitives  of  the  second 
yr*'wix'ila  is  taken  to  Winri'hifj-ilis 
'  y  the  hil'mats'a,  as  will  be  describe<l 
later  on.  There  are  as  many  feasts 
that  day  as  there  are  new  yf-'wix-ihi. 
To  return  to  the  (lap'c'k".  The 
master  of  ceremonies  takes  one  of 
the  dishes  with  feathers  and,  singing 
his  secret  song, — 


I'ij;.  160. 

HBAI)  OF  NO'NI.KMOIIJI. 

Height,  10}  inches. 

IV  A,  No.  6Ny*i,   Knyal  Ktlinogruiihiial  Muhvuiii,  Berlin,    I'dI- 


1.  My  niiud  in  nut  strong  euoiifrh, 

2.  My  mind  is  afraid  of  it, 

S.  I  liaveseen  tlio  winter  ceremonial,' 


I.,  tf.l  liv  K.  ItiiaK. 


goes  around  the  lire  four  times,  fol- 
lowed by  the  four  men,  who  carry  the 
dishes  with  down.  In  the  rear  and  in  the  front  of  tlie  fire  they  all 
turn  once.  Then  the  master  of  ceremcmies 
returns  the  dish  to  the  four  men  and  orders 
them  to  distribute  the  feathers:  "(Jo  and 
feather  our  great  friends.''^ 

The  men  begin  again  with  the  ha'miits'a 
and  featlier  the  heads  of  the  i)eople,  begin- 
ning in  the  middle  and  proceeding  toward 
both  eiuls.  Then  they  distribute  tallow  and 
batons  in  the  same  way. 

^ow  the  nnister  of  ceremonies  puts  on  his 
head  ring,  which  consists  of  a  flat  strip  of 
cedar  bark,  to  which  a  long  trail  of  the  same 
material  is  attached.  Again  he  sings  his  se- 
cret song  and  goes  around  the  tire  four  times 
swinging  the  rattle,  which  he  holds  approxi- 
mately at  the  height  of  his  head.  During 
this  song  the  peojile  bend  their  heads  down 
and  move  on  their  seats  in  order  to  gain  a 
convenient  position.  They  hold  their  batons 
ready  for  use.  After  tlir  master  of  ceremo- 
nies has  gone  around  the  lire  four  times,  he 
stops  in  fnuit  of  the  ha'nnits'as  and  says 
"wai,  wai,"  at  the  same  time  thrusting  his  rattle  forward.  At  this 
signal  the  people  look  up  and  begin  to  beat  the  boards  for  about  ten 
minutes,  during  which  time  the  master  of  ceremonies  shakes  his  rattle. 


I'ii;.  Hil. 
HEAD  IlIIESS  OF  O'l.ALA. 

ui'i.ii.siqoalii. 

I\'  A,  No.  Ii871,  Royal  Kthfioi.'mphU-iil  MtiHi-uni, 
IWrlin.    r.'llfi  toil  liy  F.  Itaa«. 


'  See  page  5()!t, 


Mla'g'a  ([a'lnx'uit  xans  nrnKinu'Xtse 


THE    KWAKIUTL    INDIANS. 


511 


I'll 


Then  lie  swings  the  rattle  in  a  wide  circle,  thus  jrivinjf  a  sijfual  for  tiie 
people  to  stop.  During  the  following?  minutes  not  a  sound  is  heard 
except  from  the  shamans,  who  utter  fron»  time  to  time  the  sound  ••h,li," 
deep  fnrni  the  throat.  This  means  that  thoy  are  watchin;;  to  see  if  the 
peoi)le  make  a  mistake  or  transgress  any  of  the  rules.  After  alnmt  ten 
minutes  the  master  of  ceremonies  gives  a  new  signal  for  the  i)eople  to  beat 
the  boards.    After  ten  minutes  more  they  stop  again.    Then  everyone 


Fii:.  162. 

IIK.AI)   HINO,    NKCK   lll.Nd,    ANll   WHISTLE    OF  Ts'K'K'ojS. 
IV  A.  N,.».  i',Hr,ii,iri,l  i;«i;i,  Unynl  Kfhn.igriiiihi.-.il  Miihcwiii.  n.riiii,     I  ■..ll.-.i,.,l  l,y  K.  Fl..a». 

begins  to  sing  liis  own  secret  song,  all  at  the  same  time,  which  is  a  sign 
that  the  spirit  of  the  winter  danc(i  has  entered  the  house.  Then  all  the 
que'qutsa  divide  according  to  their  societies. 

After  this  the  master  of  ceremonies  gives  another  signal  and  all  the 
men  begin  to  beat  the  boards  again  as  hard  as  jmssible  and  at  the  same 
time  the  bear  dancers  utter  their  cries.  The  fool  (lancers  are  heard  to  <'ry 
''wai!  hai!  hail"  throwing  stcmes  and  swinging  their  swords  and  lances 
at  the  same  time.  The  nuister  of  ceremonies  gives  a  new  signal,  and 
all  the  people  stop  at  once  beat- 
ing the  boanls.  Then  the  bear 
dancers  and  fool  dancers  look 
down,  and  all  the  ([uc'cjutsa 
sing  again  each  their  own  se- 
cret song.  When  the  master 
of  ceremonies  gives  the  fourth 
signal  for  beating  the  boards, 
the  whistles  of  the  ha'mats'as 
are  heard  in  the  house.  Then 
all  the  ha'mats'as,  bears,  and  fool  dancers  rise  and  drive  the  i)eople 
before  them.  While  they  are  doing  so  they  take  hold  of  a  child  of 
the  secoiul  ye'wix-ila;  the  child  drops  his  cedar  bark  o'liaments  and 
blankets  and  disappears  in  the  woods.  Then  the  members  of  the 
seal  society  go  out  of  the  house  followed  by  tlie  peoi)le.  Now  the 
second  ye'wix-ila  cleans  his  Inmse  and  invites  all  the  people  to 
enter.     He  puts  down  boards  In  front  of  the  peoi»le  and  <llstributes 


Ki-.  16:i. 

IIEAli  HIMl   (iK  si  Lis. 

Front  1111(1  rriir  views. 

.  lioy;il  i:iliniirr:i|ilii.!il  Muwiiiii.  Hrrlln.    ('..II.-.  t.-.!  I>y 
V.  »oa». 


,    I 


fi.' 


if  I  ^^  • 


512 


REPORT    OP   NATIONAL    MUHEUM,  1895. 


II 


batons  among  them.  At  the  same  time  trumpet  whistles  are  heard  to 
blow  in  his  bedroom.  When  the  people  have  assembled  in  his  house, 
the  master  of  ceremonies  says,  "Let  us  try,  friends,  to  drive  away  the 
supernatural  being,  lie  has  carried  away  enough  of  our  number.'" 
The  people  reply,  "Come,  friend,  no  one  is  stronger  in 
.     /  supernatural  power  thjin  you  are."^    Tiien  all  the  other 

\/^y^  men  say  one  after  the  other,  "  Let  us  go  on  the  floor 

^^^rJ^^-  and  beat  time."'  Then  they  all  (men,  women,  and 
children)  get  ready  to  sing  the  old  song  which  is  sup- 
posed to  drive  the  spirits  away.  They  cry  "ye  heee 
hu  hu  hu  ye  heee!"  This  is  the  song  of  the  wolf. 
After  this  song  the  master  of  ceremonies  says,  "That 
is  wrong,"^  Now  they  utter  the  bear's  cry :  "  llamama 
ma  ma,  hamamai."  Again  he  says,  "That  is  wrong." 
The  people  next  utter  Ilai'alik-auac's  sound,  "woip 
kf  woip  kf  woip"  (kf  blown  upward).  They  continne 
this  for  about  live  minutes.  The  whistles  continue  to 
Wow,  and  the  master  of  ceremonies  says  again,  "That 
is  wrong !  That  is  wrong !  Let  us  sing  another  song." 
Now  they  sing  "wOi,  woi,  woi,"  which  is  also  Ilai'ali- 
k-auac's  song.  After  this  song  the  whistles  stop,  and 
at  the  order  of  the  master  of  ceremonies  they  sing  the 
lirst  song  of  the  winter  dance:'' 

Wo,  wo,  ai,  a,  ai,  really  toriiientinf;,  ai,  ai  really  torraentinf;. 

.lust  before  the  end,  the  master  of  ceremonies  Joins  the  chorus,  crying 
"o  hu,"  and  all  the  peojdc  shout  "wa!"  hitting  the  boards  together, 
which  is  believed  to  be  a  njeans  of  driving  away  the  spirits.  This  song 
is  sung  foui  times.    Then  the  speaker  of  the  second  yc'wix-ila  says: 

"Friends,  be  happy.    I  received  the  name from  the  supernatural 

being." " 

Then  all  the  peoi>le  reply:  "You  received  your  great  name  from  the 
supernatural  being.""  After  this  the  speaker  continues,  saying  that 
the  people  ought  to  be  glad  to  hear  the  old  songs  and  to  have  seen  the 


Fi};.  164. 

WEAPON   OP    A'MIJ^I.A. 

Krniii  n  nki'trli  iiiaile  lit  ttiM 
Wttrlil'H  CuluDiltlBll  Exp«tht- 
tion. 


hO'i/oLas     yisox 
lio  Iiu8  euou^li       this 


'W<'''g"a  xMns  gwaiix-'ita,  nr-'iiKiiiok",  l.a'niKns 

Let  u«  try,  friumlH,  wo 

La  lur'sEns  wf'g'iLtsKiis  qa'qKuip. 

Wo       will  try         our  graiiilf'iitliiT. 

*Wr'g'a,  a<lr'',  wr-'g-a  nHstr'  nau'alakuaqillasos. 
'WOga  liai'g'iliL  la  a'nia. 
■•Lii'mt"'  Lf-'cjoa. 
'•Appendix,  page  723. 

*Wa    nr'nEuio'k"!    il'lag-a    aina   x-i     aikT''H   nt'-'nrtqr'X'daftx. 
W»,  frieiiilH!  Only  be  bitppy  >  our  hearts, 

g'il'g'ax'as    uau'alak". 
coiiiinj;  I'roni        imualak". 

'Sotsiiri-  g-a'g'ax'as  iiaii'alak".     La'mr-  (('a'paloL 
You  great  coming  from     uauulak.  It         hit  you. 


nfi'walakiir'x, 
naualak. 


No'gna  am   — 
I  am  — 


THE    KWAKIUTL    INDIANS. 


513 


red  cedar  bark,  and  says,  "  Let  us  tame  our  friends,  else  we  can  not 
eat  in  peace."  Then  the  people  sinjif  the  souj;'  which  is  supposed  to 
tauie  the  nfi'LmaL  and  the  bears.' 

1.  Great  is  the  fury  of  those  j^reat  supernatural  ones. 

2.  Ho  will  carry  men  on  his  arms  and  torment  them. 

3.  He  will  devour  them  skin  and  bones,  eruahinj^  tlesh  and  hone  with  his  teeth. 

After  the  soug  the  yc'wix-ila  makes  another  speech,  and  promises  to 
give  a  feast  early  the  next  morning,  saying:  '*  Friends,  how  beautiful 
have  I  been  made  by  the  sui»ernatural  being.  I  shall  give  dried 
salmon  for  all  of  us  and  for  our  women."'  And  all  rejjly  "  wa,  wA.'' 
Early  the  next  morning  be  calls  the  i)eoi)le  into  his  liotise.  They  take 
their  seats,  and  are  first  given  a   meal  of  dried  salmon  ami  grease 


Fij;.  165. 

.•^MAI.I.  SI.AHS  (pK   wool)   WHiril   AUK  SKWKI)  TO  THK   llODV  OK  THF"    HAWj  NAI.AI.. 

I.iMii;tli,4  foot;  oiicli  slab,  4  im'lii'.s. 

IV  A,  N(..  tllli.  Iloyal  Kthii.n.'r:i|'lili'»l  Museulii,  ll.rli.i.     (■,,|loc  l.^.l  hy  A.  .l!ir.ili».n. 

(ts'iVg'isa  -  to  lay  fimndation  in  belly).    Tiiey  sing  four  songs  for  the 
first  course, — ha'mats'a  songs  if  the  (;hild  of  theye'wix'ila  is  to  become 
ahfi'nmts'a.     Aftc"  "^bat  they  are  given  dried  berries  (hr''iLg*ani;m 
making  good  on  top  of  salmon).     Four  more  songs  are  sung  for  tliis 
course.    Then  the  second  ye'wixMla  says:  "  I-Yiends,  this  is  the  way 

'  Wrfj-ii  x"ins  yo'i.'it   lax   jf'i'if*   nrnKnio'kna,   a'LKns   k-'rs  lax  na'(|amKnsKl:i  lax 
(til  oil!  W'o  taiiiu  tlicii  our  I'rieutls,         clae  wu  not  hwuUuw  strai^ilit 

ha'nia'j)  lax. 

tliiiS  t'ooil. 

'^Appendix,  pajje  70fi.     See  also  page  471. 

'Wa,  iu"ni':nir>'k"!  i.'Kto'wr-st'a     g-a'x'asas     nau'alakua.  T'r'i.alasa 

Wii,  fiiv'iids!  how  iiiro  I  am    Iio  caiiin  to  iiio        iiaiialaK.  Itrv  Hitliiniii -.nakt'il  in  ».i|ri' 

(lasiii  nruKiMnkuii'l;  nrixuaLaauir.Eusii'i  i.a'wnns  ai.r'kilaxii. 
fur  t'l'it'iiilM;  all  of  IIS  ami  our    tliuso  in  liaik  (woiiiuii). 

NAT  MUS  05 3.'i 


i>  •; 


I 


i 


m  I  j: 


|V;H 


n  I 


514 


REPORT   OP    NATIONAL    MUSEUM,  1895. 


we  always  do;  please,  friends,  pay  the  small  debts  which  are  due  me 
and  refund  the  amount  1  ^ave  for  my  wife.    Tiiat  is  all.'*' 

In  this  feast  he  gives  a  new  name  to  his  relative  who  had  been  taken 
away  by  the  ha'mats'a.  On  the  same  day  the  people,  who  are  divided 
according  to  the  so<!ietie8  enumerated  above,  {jo  to  <'very  house,  and 
keep  on  feasting  and  singing  until  morning. 

During  this  time  the  ha'mats'as  are  in  a  state  of  excitement,  and 
occasionally  bite  some  of  the  people.    On  the  following  morning  the 


first  yr-'wix-ila  invites  the  people  to  a  feast.  He  sends  the  iiiaii'mxV'nox 
as  his  messengers,  who  dress  up  and  go  to  every  house,  whore  they 
call  the  women  first,  then  the  seal  society,  and  finally  the  que'ipitsa. 
After  they  have  gone  through  tiie  whole  village,  the  d'r)'d'oj)a  (p.  419) 
are  sent  to  go  to  every  house  to  invite  the  jjeople  again.^  Next  the 
LaLaLg'u  (?)  repeat  the  invitation.  When  they  come  back,  they  say, 
"No  one  took  notice  of  ua." '    Then  the  ye'wix-ila  says  "  1  will  send  the 


FiK. 167. 
IIEI.T  OK  HI'Hiri,. 

Lfiiglli,  S  t'lTt. 

Uoyal  Rthn<>i;ra|ihii';il  MiiHtinn,  Kerliii. 

Koskimo."^  They  dress  and  tie  their  blankets  liigli  up  so  that  tliey  do 
not  quite  reach  to  their  knees,  leaving  the  riglit  arm  aiul  shoulder  tree, 
the  blanket  being  thrown  over  the  left  shoulder.    Tliey  blacken  their 


'  Wa  nenEmo'k"    harq'a'maaxs  Sor'k*' iilfisf'.     Lfixdaftx  kiiis  nriiEnio'k" 

Friends,  that  is  the  way  we  always  do,      Hpcakin;;  Voii  Irii'iidH 

waax'aiLasEn  g'a'g'inn'oL  Lawuii        ts'a'ts'oniayopii         (la  kii  (|KiiK'in;     hiiiiiuiiii'L, 


please    pay    my     small  dehts    and  iii.v      what  I  n-ive  fi)r  wil'u  Hiiiall 

^Calling  in  the  door  of  eai-h  house:  Etst'staai'. 

•''K''r''t8KmKnoX  q'a'tHEya. 
No  one      us        take  notice. 

^LiVlax-a  Qo'qAskimiiX. 


my  wife; 


that  in  all. 


'I 


■:inri'k" 


1 


» 


THK    KWAKIIITL   INDIANS. 


515 


faces,  take  tlu'ir  staff's  ((|u»''spV'q)  and  call  in  a  loiul  voice,  striking  the 
walls  of  tho  houses  with  their  stalls,  "The  Koskinio  want  to  eat."' 
They  walk  throii;;h  the  villap',  driving  the  people  before  them  with 
their  stallV,,  until  they  reat-h  the  house  of  the  ye'wixMla. 

As  soon  as  all  the  quc'ijutsa  have  assembled  there,  the  master  of 
ceremonies  rises  and  asks  it  they  are  all  in  the  house.*'  lie  sends  one 
man  out  to  s«'»',  saying  "(lo  ami  see."'    The  m«'ssen<;«'rs  return  and 


Ki«.  ItW. 

KNIFE  OK   IIAWl'NAI.AI.,  IIEI-UKSBNTINlt  THK  Sl'SH'l,. 

l.i'UKlli.  ''>  l««t,  3  iiicht^H:  wliit4),  r<'<1. 

IV  A,  No.  ■'"4,  Kiiy.il  KthnovrHphical  Muiufuiii,  IWrliri.     rnllMt.".!  l.y  A.  .IwaImu*!). 

some  will  say,  ''They  are  not  all  here,"  referring  to  the  absence  of  the  seal 
society,  while  others  will  say,  "Don't  let  them  come,  else  we  shall  be 
troubled.""  The  i>eople  reply,  "  Lock  the  door  against  them,'"'  and  they 
send  the  chief  of  the  Koskimo,  the  Qoe'same  (chief  (iue'(|utsa),  to  shut 
the  door.  After  he  has  done  so  he  returns,  and  the  peojtle  say.  "Are 
you  not  afraid  of  the  ha'mats'ast"     He  says,  "No,  why  should  I  be 


Fit;.  169. 

KNIKK  <<V   llAWi'NALAI..    HBPKKWENTINM  TUB  Wi'RIU!,. 

I.fii(j;tli,  'J4J  liiflicH. 

IV  A,  Ni>.  Ml".  H.iy  il  Kllin<vr:i|ihl<al  MiiKriini,  Hfrliii.     <'..lle.i<.,l  hy  A.  Jai'iiluvn. 

Jifraid  of  theni?'"'     Hut  as  soon  as  he  has  said  this,  all  the  hiVinais ;!-; 
are  heard  on  the  ro<)f  of  tiie  house,  and  the  people  cry,  "  Let  us  go  om . 

'Sfi  i,'E'iili-ii  g'lViiom  i,iiH;;'ii  (/r»'(|i'mkiiiiiixiiik". 
All,  Hiitiiitt'il  will  lie    tlii'xi'  KoBkiniu  here. 

•Laxdiioxiiiiiaim  wilm-L f 
Are  wo  in    limisef 

^Ha'jj'a  <!(">'  X'uit. 

■•Qoa'i.  ts;i  sji;*;Vxa,  a'r.Kii.s  fi'r-'ti'arMjalala. 

^Lanek-o  xi.r'lajfacif''. 

"AisaH      k'i'i.ida  Ha  mr-'einqoat  ?     K'«'''8Kii  ;  or:  iiifrtsEiilr'ii.a     ffii.K.lai/Ksf 

Are  , villi  not      afniiil    of         Nvalnf      Nut  I,       or,    Why  hIiuuIiI  I      itfruiil  nl' them  ( 
'Wai'fj'a  x'lns  haiKiau'idsa, 
,  Let  118  no  out. 


•TO 


;:i: 


ihii 


4\ 


ill 


}      i 


nil 


510 


REPORT   OF   NATIONAL   MUBEUM,  18ftn 


Kig.  17(t. 

MASK  OF  XOA'EXOE. 

From  ;i  nkctf-h  iiuiiit*  :it  tilt-  Wurlil'B 
<'<>luillM:Ul  Kzposilioti, 


They  rush  to  the  door,  but  as  soon  as  it  0])eiiH  tlie  bears  and  fool 
dancers  (!ome  in  and  prevent  them  from  leaviuj;  the  house.  Tlio  people 
ask  each  other  where  these  people  came  from,'  or,  "You  Uj^ly  thing, 

where  did  you  come  from?"^  and  try  to  hit  their 
noses  with  sticks.  The  bears  wear  liead  rin^s  of 
red  and  white  cedar  bark.  Their  faces  are  painted 
black,  showing  an  encn-mous  mouth  set  with  teetli 
and  stietching  from  ear  to  ear.  They  have  bear's 
claws  on  their  liands.  The 
fool  dancers  have  their  faces 
blackened  all  over.  They  wear 
red  cedar  bark.  Their  cloth- 
ing is  ragged  and  torn. 

Now  the  people  say,  ''Let 
us  drive  them  out!"'  As 
soon  as  they  try  to  do  so,  the 
ha'mats'as  jump  down  from  the  roof  and  drivi  th»^ 
people  before  them.  The  bears  and  fool  dancers 
get  excited  at  the  same  time,  and  finally  drive  the 
people  out  of  tlie  house  and  down  to  the  beach. 
The  ha'mats'as,  bears,  and  fool  dancers  pursue 
them.  At  last  they  drive  them  into  the  sea  and 
kee])them  standing  in  the  water  until  they  promise 
them  the  best  food  they  have  in  tliir  house.  Then 
the  seal  society  retniii  to  the  lo'bKk  "  or  the  house  of  the  first  ye'wix*- 
ila,   while  the  que'qutsa  enter  the  house  of  the  second  yc'wix-ila. 

Here  the  men  take  their  seats  according 
to  the  societies  to  which  they  belong. 
When  they  are  giving  a  feast  here,  they 
send  four  dishes  of  each  course  to  the 
ha'nnits'a.  This  is  called  making  the 
hil'mats'a  eat  first.'  Tlie  food  is  carried 
to  the  ha'mats'a  by  four  messengers,  who 
are  what  is  called  qoc'tsf-'sta ;  that  means 
people  who  were  seals,  and  try  to  become 
(iur''(iutsa.  They  alone  are  allowed  to 
enter  the  lo'bEk  ". 
The  i)eople  are  not  allowed  to  eat  until 
these  messengers  come  back  and  report  that  the  ha'mats'as  have  eaten. 
If  anybody  desires  to  give  a  feast,  he  ann<mnces  this  by  calling  upon 
one  of  his  children  to  dance  a  winter  dance,  and  says,  ''Ccmie,  my 


Fi^ 

171. 

MASK  OP  XOA'KXOE. 

Ufi 

4I1I,  1 

'JJ  ifir 

ICH. 

V  A 

N... 

i-.'.i.  It. 

Mil   Kill 

I'vr.T 

.hlrill 

Ml 

Sflllll, 

IV-Iln 

fnllf. 

l.'il    1 

y  A. 

.la< 

..1».„, 

Fig.  172. 

BATTLK  OK  XOA'KXOK. 

IV  A,  Sm.  1«:1^,  !{..v:iI    |.:illll..LT:ll.lii.:il  Mil 
liii.    Culli-i I.-.1  l.v  A.  .Iiirc.l)».-n. 


'MainoXtsoX? 
•Wi'tsKs  tsor,  tsas. 
•'\Viiij;'''i  x'iiiH  k'fi  yn\viils<'>(|. 

I.ct  118  (ll'ivr  lllrin  out. 

^CMlci'asrimaB  laxa  ha'iiiats'u. 


THE    KWAKIUTL   INDIANS. 


517 


(ling 

Ollg. 

they 
the 
the 
ried 
wlio 
K'iins 
•ome 
to 


children;  come  to  the  Jlie,  that  you  may  lielp  the  people  swaUow  their 
food  by  your  dancing/" 

li  in  any  ofthes*'  speeclies  a  man  shouhl  use  a  ba'xus  (profane)  name 
of  a  person,  all  the  people  cry  out  at  once,  and  he  must  «it  down,    ilo 
may  even  be  punished  by 
the  fool  dancers.  •fpseKS^"""**^ 

The  promised  feast  is 
given  in  the  evening. 
The  host  sends  the 
maa'mxV'nox  to  call  the 
people  to  come  to  his 
house  on  the  tbllowing 
morning.  They  rise  early 
and  go  "n  a  body  from 
house  to  house  calling 
everybody  until  all  the 
people  are  assembled  in 
the  house  of  the  second  Fig.  173. 

ye'wiX'ila.  The       host      CBHAKUAUK  blanket  (IFHArAI.IKAI- a  K.SIKIWINo  HAIAt.lK-AI'AK 

sends  the  same  four  mes-  ■^^"  '""  '^"•'■'"  ""^■•'^^-  '•'^'^''■^"  '^  "^■'- 

.    ,       ,.  -.     ,  Cil.  N...  HM-;,  r.  S,  N.  M.     (•..Il,.,l,-,n.v  K.  Il,.a«. 

sengers  with  lour  dishes 

of  each  course  to  the  seal  society  or  tsTi'ts'aqamtsEu  (i.  e.,  the  ts'f''ts*ae(|a 
people),  and  the  people  ask  him  to  send  them  (juickly  tliiit  all  may  get 
their  food.''    The  host  sends  four  of  the  Koskimo  Avitli  the  food. 

The  ha'mats'as  will  keep  these 
messengers  wiiiting  for  hoiiis  to 
tease  the  jjcople.  Then  four  more 
Koskimo  are  sent  to  see  what  the 
first  tour  are  doing,  iiiid  finally 
they  all  come  back  i.  nd  report  that 
the  seal  society  kept  them,  pre- 
tending that  they  had  stolen  part 
of  the  food  which  they  were  sent 
to  bring  them.  Tin;  peoi»lein(|ulre 
if  their  master  (g'l'g'i),  meaning 
the  ha'mats'a,  has  eaten  the  food 
which  Wiis  sent  to  him.  When 
they  hear  that  he  has  eaten,  they 
begin  to  eat  also.  After  the  first 
course  they  sing  four  more  songs, 
and  send  four  dishes  (»f  the  second 
riiey  are  not  allowed  to  begin  their 


Fi^. 174. 

KlUSr   HKAI)   KINO  (IK  II  AT  Al.lKAfAK. 

The  ciOhspiiMis  mi  l(i|i  nl'  llir  rini;  iim  wmii  iil  lln 
sides  of  the  lioad,  ami  ri'prest'iit  Ihc  heads  id'  tin 
.si'siiiL. 

(•:il.  \...  K:.4.«,  |-.  S.  v.  M.     (•(.Il...'e.-.l  l.y  y.  Il..;l«. 

(Mairse  to  the  ts'a'ts'acpimtsKii. 


'  <Vi'  liijf'.'i  xoiiMiv,"  ([r'taj;;'!!  ((io;Vyti(iiilaj;"'liM)         i,';ist:ilii.ii\       (|ii  m  \  i  xoa  iiiimih'- 
Ciiini',        child;  cuniu  (l<iiu'yuc|uluK'ilis;,     iMiiiut  to  lire  uut.side  t'lir  to    iluuc*;,       hwuI- 

ita-iis  sfix  ff-itis  iir'iiKuio'kiiii. 
luwiii;r    fur      iiiir  fricuds. 


■  Yix'a  k'asl:i  tsux  i|axt;'aiMi\    j)(>si|"ck" 
(jiliik,  for  «<!        hiinyrv  Inif. 


!*   ■ 


I  f 


r: 


t  I 


>      i 


11 


518 


REPORT   OP   NATIONAL   MUSEUM,  1895. 


meal  until  they  have  learned  that  the  h<VinatH'iiH  have  eaten.    For  the 
whole  (lancing  season  this  rule  must  be  adhered  to. 

During  all  this  time  the  father-in-law  of  the  llrst  yr''wix'ila  has  been 
gathering  all  his  property,  principally  food,  blankets,  boxes,  dishes, 
spoons,  kettles,  bracelets,  coppers,  and  box  lids,  in  order  to  rotund 
((|aute'x-a)  to  his  son  in-law  the  amount  promised  at  the  marriage  of 
his  daughter  (see  p.  4lil). 

When  he  assembles  his  clan  to  announce  his  plans,  the  members  of 
the  seal  society  must  not  come.  This  is  the  only  time  when  tlie  clans 
are  recogni7A>d  du;  mg  the  winter  season.  He  informs  tlie  people  what 
amouiit  of  property  he  is  going  to  give  to  his  son-in-law,  what  names  he 
is  going  to  have,  and  how  many  songs  he  has  had  made  for  liim.   The 

son-inlaw  assembles  his  clan 
in  the  dancing  house  (lobEk"), 
and  letH  them  paint  their 
faces  with  charcoal.  Mean- 
while the  canoe  of  g-i'sExstjlla 
is  built,  as  described  on  p. 
422,  All  the  speakers'  statfs 
which  are  carried  at  tlu^  fes- 
tival are  ornamented  with  red 
cedar  bark.  Thedaiuies  that 
are  sung  all  belong  to  the 
winter  dance,  only  lia'niats'a 
songs  are  not  used.  When 
the  daughter  of  the  father-in- 
law  dances,  she  is  also  dressed 
in  cedar  bark  ornaments. 
The  description  of  the  cere- 
monial will  be  found  at  the 
place  referred   to  above  (p. 

Fig.  175.  421). 

FIRST  NBCK  KINO  OF  IIAI'ALIK-ADAE.  AftCr  tllC   WllOlc    amOUUt    Of 

, The  four  crosspieces  indicate  tlio  powers  1)1' flm  Bhamaii.     JU'OpCrty     has      been      turned 

lal.N,..  17M81I,  II.  S.N.  M.    Collected  l.yK.  Boa..  ,)Ver     tO      tllC      SOM-ln-laW,     tliC 

father-in-law  calls  the  master 
of  ceremonies  and,  pointing  to  the  box  containing  the  winter  dance 
implements — masks,  whistles,  and  ornaments  of  red  cedar  bark — he 
says,  "Come,  I  am  afraid  of  this  box  here;  you  are  the  only  one  who  is 
not  afrsiid  of  it,  because  you  went  thnuigh  the  whole  ccremonij's  of  the 
winter  dances.'  To  this  the  master  of  ceremonies,  who  carries  a  >niall 
cane,  replies,  "Let  me  go  there.     Yes,  y<mr  word  is  good,  friends. 

'  Qt'-'lag'a  LE'iu'wala,  g'iLE'lEu  Li'm  g'adii  gMldasrk'   (jaxs   uK.mo'Xiiiaiiiiort  naia- 
Come  LE'iii'wiila,     t  iim  afriiiil    of       tliio  liox  forvim     ulcino  you  not 

qaii"       qa     xh       Ifixsar-x      liVxoa        i,'ri'(ia(|iiix'. 
afraid  of  it    for    yuu  weut  tliruugli  it     in  the    red  codar  biirk  liure. 


liot 


n 


THK    KWAKIUTL    INDIANS. 


519 


It  is  |if(M><l  that  you  say  I  am  the  liifjhi'st  amoiij,'  ynu."  '  With  this  he 
lifts  tlie  \h}\.  Widen  it  under  his  bluiiliet,  and  l)(>);ins  to  sinji;  his  Hecret 
song,  as  follows:  ^ 

()  frinml,  <  >  friend,  <  >  HU|niriiiitiiral  friiMnl. 

Then  he  ealls  tlu'  son  in-law,  saying,  "Stand  up;  it  may  be  that  this 
box  is  intended  for  you."  '  The  young  :nan  rises  and  replies,  '•  Ilohl  it 
awhile  until  I  <lress  up."'  Then  he  goes  to  the  house,  and  after  a  few 
minutes  returns  without  blanket,  havii.g  his  face  blackene<l.  lie  pre- 
sents himself  to  the  master  of  cerenionies:  ''  Here  I  am,  friend;"^  who 
asks  him  once  more  to  be  reatly:  ''Go  on,  get  ready,  son-in-law."" 
Then  he  gives  liiin  the  winter  names  whieh  belong  to  the  contents  of  the 
boxes,  lie  receives  both  the  nie'emtioat  name  and  also  the  (iue'<|Utsa 
nanu'.  lie  asks  him  to  step  near."  The  young  man  turns  to  the  left 
ami  walks  slowlj*  down  to  the  beach  where  the  master  of  ceremonies  is 
8tan<ling.    The  latter  takes  his  neck  ring  off  and,  holding  it,  sings  his 

secret  »oug: 

1.  My  mind  is  not  strong  enough  (to  lift  it). 

2.  My  mind  is  afraid  of  it. 

3.  I  have  seen  the  winter  cereniunial." 

Then  he  turns  around  and  gives  the  young  men  the  neck  ring  to 
which  the  arm  rings  and  leg  rings  aie  tied.  He  turns  again  and  takes 
oil"  his  head  ring.  The  young  man's  wife,  who  stands  next  to  the  master 
of  (ceremonies,  gives  her  dancing  apron  to  the  latter,  who  turns  oncie 
and  puts  it  onto  her  husband.  Last  of  all,  he  gives  him  the  box. 
Then  tiie  master  of  ceremonies  sa;^  <  "hop  op"  four  times.  (This  is 
the  sound  of  llai'alik*auaf').    The  master  of  ceremonies  continues:'' 

"Wait  a  while,  sonin-law,  you  have  no  name  for  your  k-i'uiialai.aia, 

but  I  have  seen  what  carried  away  our  son.     Her  name  is   ." 

With  this  he  secretly  puts  a  whistle  into  the  hand  of  the  son-in-law. 
The  lattei- turns  to  the  right  and  calls  "h!  h!"  (deep  from  the  throat). 

'()    liii,    liix-iu  liui,    (|il'i.a8    aix'nirs     waLdKnifm     ur-nEino'li ",  wa  wiiiiiniiiii  xKii 
O  lot  nm       jto       then*    it  in  trim      ijoihI  your  word  frieuda        jjiiod  llial  ycm  |ir»'lfiid 

to  pluof  iii«  l:it!li<'itt 
bEKiiiViiEnir"'naO,  l.n'   lax-in    lai|. 
u  mail  liki'  me.  I       will  ^o   tliero, 

-  Appendix,  pufjo  718. 

■'Lu'xoala  nKfiu'mp,     (pi     so'i.ax  laiaii     laxs  f^Mda  j^'i'lfaH. 
Stuiid  up    Kon-iii'law      iiiiiy  lii*  for  you  filing        tii        tlilB  box. 

■•Drii.a    lit    g"a(|,     ipm     \0     ifoiVlax-'it. 

Hold  it        iiwliile,    lbriuctoj;o       drca«  iij). 
"(i'iVxmen,  ipist. 
''  Wr'g'a  ijoalsax  nEgii'iup. 
'Qt'-iajt-a  nKgu'mp. 
"  See  I>age  500. 

''i,a  xoai.a'lafraaina'M  iii',;;(i  inp,       k-'eo'tsoEm  k'1n'(ialaLElo8     ija     xg'in 

Stand  thcrn  a  while  son  in-law,     yciu  liave  no  (namo)  for  your  kyinqalal.Klu  I'or      I  have 

l.rnn'x-      do'x'oai.Ela'x      axT-'idr-        xkus  xonu'kiia.     (Fir- iliirixstr- g-ilis    i.ai.is    lax 

Ml  III  wliat  carried       our    child  away.  (Uiglil  uiakur  of 

UaxliakiniluiiiiXHi  war.) 

HaxliakualanuXHi'wau.) 


i;,l 


-='» 


r.2o 


REPORT    Ol"    NATIONAL    MWSKUM,    Ix't... 


f   I 


KiK.  170. 

SKCIlNIi   IIKAK    IIINU   "K   IIAI  AI.IK'.M'AH. 
Woni  at  llir  l)();iniiinji  nl   tin   Imirlli  day  alter  llii- 
ri'lni'ii  (if  Mil'  iiii\  ill-.    Tlii>  rriiHR|iii'CrH  iudiratc 

tbu  IHIWITH  III'  tllO  Hllillllllll. 

Cut.  N.i.  I7MII11,  I',  s.  N.  M.     I  ..:i,,l,,l  l,y  y.  {(..UK. 


He  turns  Jiiouml  lo  tlio  left,  stooping  down,  and  WiilUs  in  zijrza;;  way  up 

lotlie  lioiisc.  VN'Im'ii  li«'ii|i|ii'oa<dius 
tin*  lioiiHc.  Im'  erics  '-liiipl  hap!" 
and  all  tiic  people  nl'liisr Ian  i^atluM' 
\hv  properly  wliitli  lia>  Iteen  uiven 
him  and  t'ollow  liini.  As  soon  as 
he  cries  "liap  liap."  his  son  (the 
g'l'yakila),  who  is  in  the  woods,  is 
heard  toreply  with  I  he  same  soand. 
Now,  I'onr  men  <»!'  the  ye  wi\'il;i"s 
family  go  down  to  the  sipiare,  ear- 
ryingan  ax,  and  sjilit  the  l»ox  nnvr 
forming  oiKt  corner  of  tlie  sipiare. 
This  is  called  ••sinUiii;;  the  lanoe" 
(tso'knnsa).  ami  nu'an.s  tlial  the 
son  in  law  must  distriiiutc  among 
the  tribe  everything  he  lias  le- 
eeived  from  his  fatlierin  law. 
When  the  people  reach  the  house,  the  son-in-law  gives  them  stane 

food  and  gives  notice  that  in  four  days 

he  intends  to  try  to  bring  his  son  back 

from  the  woods.'     The  in-xt  three  days 

are  spent  in  feasting  and  dancing,     in 

the  evening  of  the  thir«l  day  the  young 

man  calls  all  the  peo|)Ie  to  go  into  tin- 
woods  in  order  to  make  eight  new  songs 

for  the  ha'mats'a  and  two  for  the  k-i'n- 

quUiLala,  the  servant  of  the  ha'nnits'a. 

The  singing  masterand  his  assistants  go 

intothewoodsearlyin  the  morning,  while 

the    nuia'mx"cm»x   go   in    tin-   evening. 

The  old  chiefs  go  last,  and  sit  by  them- 
selves.    They  give  orders  to  the  (pu"''- 

(pitsa,  telling  them  what  they  Inive  to 

do  during  the  festival   when   the  ha'- 

mats'a  is  (expected  to  conu^  back. 

Whih'  learning  the  songs  the  i)eople 

sit    promiscuously,   not    arranged    ac 

cording  to  the  societies  to  which  they 

belong.    Tln»se  who  have  good  voices  sit 

near  the  singing  master.     They  always 

select  a  c«n'tain  clearing  in  the  thicket 

for  this  i)urpose  (  Plate  V.i).     No  women 

are  allowed  there.   Theha'mats'aandthe 

k'i'mpihiLala  who  are  in  the  woods  listen 


IMK.  177. 

rillHIl  IlKMl    UINC)   UK    IIAl  AI.IK  AIAK. 

rill' ridsspii'ifs  iiidii  ale  llir  |Hi"ir»iir  llir 


sliainnn. 

.1.  No.  lIMl'l,  f.  S.  .N.  M.     C. 


Ufti-il  l.v  K.  I;.')i8. 


'  La  iiiEiiH  ixn  nx-'ilKi, 

Wi'  «ill  li-v 


k'ik'i  huilai.. 
Ill  liriiiK  him  liark. 


R«pott  of  U    S   Natinra,  Mu»«uti    1895  -  B",i» 


Plate  43. 


AK. 

.1'     111!' 


UJ 

r 

ui 

IX 
4 

-I 
< 
Z 

o 

2 
uJ 


o 


O   J= 


o 

z 


UJ   .'- 

uJ    *^ 


UJ 
(T 
O 
uJ 

CO 


m 

a: 


X 


'     'I 


f^i 


>\h 


|! 


I  n 


THE    KWAKIUTL   INDIANS. 


521 


UTJseeii  to  the  songs,  Jis  they  must  dance  to  them  when  they  first  Jii>peiir 
in  the  house.  The  people  sit  arraiifyed  in  a  square.  At  some  disiance 
from  each  (!orner  a  fool  dancuu-  is  phieed,  to  watch  that  no  uninitiated 
person  comes  near.  If,  nevertlieless,  one  of  these  should  see  what  is 
jioinj;  on  he  is  captured  by  the  fool  dancer,  taken  into  the  square,  and 
he  is  initiated. 

After  all  have  learned  the  new  sonjjs,  they  scatter  and  go  liomc  siiifjly 
in  order  not  to  attract  the  attention  of  tlir  other  people.  Kach  family 
takes  supper  alone,  then  they  get  ready  for  the  dance.  When  it  j;;ets 
dark,  the  ye'wix'ila  sends  four  messengers  to  invite  the  people  to  the 
dance.  He  gives  each  of  these 
a  button  blanket,  a  head  ring 
and  a  neck  ring  of  red  cedar 
bark,  and  eagle  down  to  strew 
on  their  heads.  They  walk  out 
of  the  house  to  one  end  of  the 
village  and  go  into  the  door  of 
the  last  house,  in  order  to  invite 
the  i)e()ple.  Each  of  them  has 
a  set  speech.  The  first  says, 
"Let  us  try  shamans!"  The 
second,  ''We  shall  try  in  vain 
to  bring  back  what  makes  us 
remember  our  friends!"  The 
third,  "Bathe,  (J-V-pLalai! 
Bathe,  Yacioisai'I"  calling  the 
names  of  dancers.  The  fourth, 
"Kise,  friends!"  also  naming 
the  dancers,' 

In  inviting  the  peoi)le,  they 
begin  with  the  women  and  men 
tion  the  name  of  everybody 
living  in  the  particular  ho  ,se, 
continuing  with  the  names  ol" 
theha'mats'aandcalling  linally 
the  names  of  the  quc'cpitsii.  After  the  messengers  have  gone  through 
the  whole  village,  they  return  to  tlie  house  of  the  yc'wix'ilii  saying: 
"We  have  been  outside  to  the  end  of  ihe  village."^ 


Kij;.  17H. 

FIRST   lIKAIl    IIINii    UK    El  M  AMK  ArAK. 

Niniki>li. 

The  two  lateral  <'it)H8|iU'rt'S  I'rprcHt'iit  tli<>  lioails  of  tlin 

si'.siiii,.  mid  tin-  tVont  iiiisH|iii'<(' tluMlcnIli  liriniicr 

'•il.  N".  175.M1.  1.  S.  N.  \1.     (■,.|l,v|..l  l.v  !■■.  IKuis. 


'The  firxttiiiiii  suys:   La  iiikiis  liiiiiax"ali''i.iu   priiaxalui'. 

W'r  « ill  irv  Bliaiiiaim. 

The     Mt'coiid     says:      La     iiikiih      \viii/ah"'i,ai'      iirMiKiU'ikoai      k'iU'i  hiala      xEiis 

Wo  will         try  I'lif  uiitliiiitr  IVIi'IkU  tu  liring  liaiU  imr 

()'alai.idaai'. 
wliat  makes  u»  reinetiilier. 
The  thiril  says:  Lit  ains  xoset'et-ai      (Jy<'])i.aliii.    Laiuus  xosr-t'rMii'       'N'afioiHai'. 

lieady  yon  liallie        ( woniaiiM  name).     Keady        tiatlie         (Ua'matN'anaiiie). 

The  fourth  HayH:  Laaiim     j.iix'oei.ai'     ((astai      NiiXilaiiai'. 
Iteaily  yuii  riso  i'rieud     Oiiu  man  oatur. 

''LaiuEuoX  la'pulsa. 


^'W 


^  i 


t'  n 


622 


REPORT    OF    NATIONAL    MUSEUM,   1895. 


Then  the  ye'wix-ila  asks  four  other  people  to  m-t  as  his  messengers. 
Agiiin  he  gives  each  a  button  hhinket,  a  head  ring  and  neck  ring  of  red 
cedar  bark,  and  eagle  down  for  the  head.  They  go  to  all  the  houses  and 
invite  the  p«!ople  to  come  at  once.  They  go  to  each  house  and  say, 
"Walk  back."' 

As  soon  iis  tlie  i)eople  begin  to  enter  the  house,  the  ye'wix'ila  beats 
time  on  a  board,  in  quick  measures,  concluding  with  a  sharp  rap  and 

the  call,  "hai,  hai." 

The  Koskimo  are  the  first  to  enter.  Each 
man  carries  as  many  hemlock  wreaths  as 
he  has  killed  enemies  during  war  expedi- 
tions. They  also  carry  bows  and  arrows. 
Then  they  step  up  to  the  middle  of  the 
house  and  throw  one  wreath  after  the  other 
into  the  fire,  calling  the  name  of  the  enemy 
whom  it  represents.  As  soon  as  a  wreath 
is  thrown  into  the  fire  they  call  "ye,"  and 
all  repeat  this  cry.  At  the  same  time  they 
shoot  arrows  into  the  fire.  This  ceremony 
is  called  yi'lxoa,  which  means  placing  the 
head  of  an  enemy  on  a  pole.  The  fire  is 
called  XusE'la,  which  meansfighting  place. 
The  whole  ceremony  is  called  arXts'aliL 
wa'lastEin  (carrying  blood  into  the  house 
and  giving  away  much  property)  or  k''ri'- 
g-'cuLaxstfi'la  (sharp  edge  of  knife).  At 
present  the  wreaths  represent  the  number 
of  coppers  which  a  man  has  given  away. 
They  have  taken  the  place  of  heads,  be 
cause,  ac(!or(ling  to  the  usages  of  the 
Kwakiutl,  a  man  who  has  given  away  a 
coi)])er  by  doing  so  becomes  a  victor  over 
his  rival.  They  also  throw  paddles  into 
the  fire,  the  meaning  of  which  is  that 
they  send  a  canoe  to  call  their  rivals  to  a 
festival,  in  which  tliey  are  going  to  show  their  greatness. 

After  the  Koskimo  have  entered,  the  niaa'mxV'Uux  come  in.  I'ieces 
of  board  representing  dorsal  fins  are  attached  to  their  backs.  They 
carry  wreaths  of  hemlock  branches  in  their  hands.  Tiieir  arms  are 
stretched  back  and  they  make  the  motions  of  swimming,  blowing  from 
time  to  time  like  whales.  They  drop  their  wreaths  in  the  rear  of  the 
house,  go  out  again,  take  their  fins  olf,  and  reenter.  Then  the  people 
beat  time,  and  tlie  maa'mx'cnux,  holding  their  blankets  stretiHied  out 
backward,  enter.  They  take  up  their  wn^aths,  and  call  the  name  of  the 
co])])er  or  other  proi)erty  that  they  are  going  to  give  away.    Then  they 


Fit;.  17!». 

SECOND   IIKAII    lilMl   (iK    II AI'AMK' AHAK. 

Nimkisli. 
ThB  «'riiH»i)ii('CM  reini'sciil   the  |io\ver» 

of  tlll^  Hliainaii. 
r»i.  N.I.  it;,:.!-.',  r.  s.  n.  m.    r,.ii,.,i,.,i  u  y.  ii,„i«. 


I 


'QiTtsoHtiii'. 


Il 


THE    KWAKIUTL   INDIANS. 


523 


k-'ii'- 


tbrow  the  wreiitliH  into  t!ie  fire.    This  means  that  they  are  going  to  rival 
the  other  tribes  in  the  amount  of  property  tliat  they  will  give  away. 

The  wives  of  the  Koskimo,  the  qau'tjotsaxsEm  ( ? ),  are  the  next  to  enter. 
Each  of  them  carries  a  inruiber  of  sticks,  which  rei)resent  the  amount 
of  property  which  they  are  going  to  give  to  their  hnsbau«ls.  Each 
says  what  amount  of  proi)erty  these  sticks  represent.  They  are  fol- 
lowed by  the  (jfi'iiao  and  k-r-'k-exalacia,  the  wives  of  the  maa'mx'enox. 
They  also  <!arry  sticks  and  state  how  much  property  they  are  going  to 
give  away. 

Last  of  all  the  mEse'ij,  or  Sea-egg,  enters.  Sharp  sticks  about .}  feet 
long  are  fastened  to  his  clothing.  Two  men  accompany  him.  When 
he  comes  to  the  rear  of  the  house,  all  the  sticks  are  pulled  out  from  his 
clothing,  and  at  the  same  time  the 
names  of  all  thecoi)pers  which  were 
given  away  during  the  past  year 
are  cnlled.  Everyone  Avho  has  given 
away  blankets  has  one  stick  con 
tributed  to  the  ornaments  of  this 
peculiar  dancer.  The  sticks  are  then 
thrown  into  the  fire,  while  all  sing 
out,  "yc!" 

The  maa'mx'enox  and  dV)'d'oi)a 
then  arrange  themselves  behind  the 
fire,  facing  the  rear  of  the  house. 
The  singing  master  stands  behind 
them,  facing  the  door  and  looking  at 
the  singers.  The  Koskimo  and  he'- 
m«''lk  siton  each  side  of  the  house,  the 
women  in  the  rear  row.  (See  p.  43(5.) 

Finally  the  seal  society  etiter  in 
the  same  manner  as  described  abov«! 
p.  nOG). 

While  they  are  going  to  their  seats 
the  singers  slip  out  singly  througii 
the  secret  door.  Then  suddenly  tliey  all  reenter  the  house  witii  great 
n(»i8e,  and  the  peojjle  say:  "The  great  maa'nix'cnox  have  become 
excited."'  They  go  around  the  lire  slowly,  holding  their  blankets 
spread  out.  Sometimes  they  are  led  by  one  of  the  me'em(|oat.  Then 
t^'iiey  ])retend  to  pursue  the  latter.-  If  the  nuMnber  of  the  seal  society 
siiould  happen  lo  be  a  foul  dancer,  they  endeavor  to  hit  his  nose,  and 
as  soon  as  tiicy  succeed  in  doing  so  lu^  gets  excited  and  stabs  the 
peo'de.     During  all  this  time  the  singing  master  remains  in  his  place. 


I'ij;.  180. 

NECK   Itl.NU   1  K   IIAI  Al.lK  AlJAi  . 

Xilllkisll. 

Tim  tliroH  criisspines  ir)irt'Hiiit  tlii^  runtral  iind 

tenninal  liettiU  of  thi<  Hi'Hiui,. 

lal.  No.  1T,'..M4,  t'.S.N.  M.     r„ll.-,tu.l  l.y  K.  Il..as. 


'  KiiO'cioi,  lii  R"a  iiiaa'nix'r'imxtsf''! 

Wild  llicsc,  tlmniiMl  niiia'inx'rniix. 

-Tlioy  net  iii'cordiiit;  ti)  tlii'ir  iiuiuuh,     Tlio  niua'inx'r'Ui'ix  are  killer  whalft),  while 
the  nir'T'iiKioat  aro  seals,  w  lio  nri-  tlie  pri'v  of  tlie  former. 


M 


in 


u 


m 


524 


REPORT   OF    NATIONAL    MUSEUM,  1895, 


{■if 


I 


After  the  singers  have  rearranged  themselves  in  the  rear  of  the  (ire, 
two  of  their  number  ari^  sent  to  the  door.  Kacli  has  a  rattle.  They 
are  the  heralds  who  announce  the  dances  which  are  to  be  performed 
that  night  in  order  to  bring  about  the  return  of  tlie  novice.  When 
the  singers  and  the  mendxMsof  the  seal  society  are  in  their  i»laces,  the 
jjcople  slip  out  singly  and  returt'  to  perform  their  dances.  On  this 
evening  they  do  not  show  the  highest  dances  which  they  possess,  but 
those  which  they  owned  when  they  were  children.  On  the  whole  the 
lower  grades  of  dances  come  in  first,  the  higher  ones  later  on,  but  there 
is  no  strict  order.  As  soon  as  one  of  them  ai)proaches  the  house,  the 
heralds  shake  their  rattles,  and  upon  this  sigiuil  the  singers  begin  to 
beat  the  boards  rai)idly,  and  continue  to  do  S(Kluring  the  dance,  at  the 
end  of  which  they  sing  one  song  of  the  dancer.    The  character  of  these 

dances  was  described   in   the  pre(!cdiag 
chapter. 

When  about  one-half  of  all  the  dances 
have  been  shown,  and  particularly  after 
a  dance  that  has  been  well  performed,  two 
messengers  (iio'Lafi'is,  listeners)  are  sent 
out  by  the  speaker  of  the  master  of  cere- 
monies to  listen  if  no  sign  of  the  ha 'mats'a's 
return  can  be  heard.  They  go  out,  listen, 
and  come  back  saying  that  they  have  not 
heard  anything. 

While  the  peoi)le  are  waiting  for  the 
dan(!ers  to  come  in,  railleries  are  going 
on.  The  speakei-  of  the  yc'wix-ila  sends 
the  heralds:  "Go  to  our  friend  (the  bear 
dancer)  and  see  if  he  has  not  washed."' 
Tlie  herald  goes  out,  after  turning  in  the 
door.  Wiien  he  comes  back,  and  the  next  dancer  is  to  be  a  wonuiii,  he 
may  say:  "She  will  not  come;  she  is  lighting  with  her  husband;'' or, 
''She  will  not  come;  she  and  her  husband  are  kissing  each  other." 

The  dances  (!ontinue  until  early  in  tlie  morning,  when  the  ghost 
dancer  appears.  As  soon  as  the  peojjle  sing  his  song,  all  the  old 
hii'nuits'as,  who  have  not  entered  the  house  so  far,  get  excited,  their 
whistles  are  blown  by  the  hc'lig-a,  and  tliey  enter  the  houses  from  all 
sides — tlirough  the  roof,  through  the  front  door,  and  through  the  secret 
doors  in  the  rear  of  the  house.  They  jumj)  down  on  the  floor,  scpiat, 
and,  h)oking  uj),  cry  "hap  hap!"  They  jumi)  around  the  lire  four  times, 
looking  up  and  crying  ''hap!"  all  the  time.  Their  cries  are  supposed 
to  be  heard  by  the  novice  in  the  woods,  who  is  hear<l  all  of  a  sudden 
on  the  roof  of  the  house,  lie  runs  around  four  times.  Three  times 
he  pushes  the  boaids  of  the  roof  aside,  and  then  he  Jumps  down.    Tiie 


v\R.m. 

BEAD  KIN(i   111-   IIAIALIK-AUAK. 
I.'a'HIl  r'l'.'ix. 
I  Hi.  \...  17-..'.2-.'.  I'.  S.  N.  \\.     C.li,..!.-,!  hv  V.  11 


'  Ha'g-a  laxEiis  iikiihi  kiia  (na'nr').     FVsac  xti'sit. 
Gu         to  our         Irieiiil  (liuai).        Not  ho  waHbetl. 


THE    KWAKIUTL    INDIANS. 


525 


people  Hurrouiul  him  und  try  to  bold  liim.  He  niiis  around  the  tire 
four  times,  but  all  of  ii  sudden  lie  luis  disappeared  as^aiii,  having  made 
his  exit  through  tiie  seeret  door  in  the  rear  of  the 
house.  Only  the  hemlock  braiielies  with  which  he 
was  adorned  remain  in  the  house.  As  soon  as  the 
l>eoi)le  see  that  he  has  disappeared,  they  say  that 
somebody  has  nnule  a  mistake  which  angered  the 
hii'mats'a  and  caused  liim  to  leave  the  house  again. 

Not  always  is  the  ha'mats'a  indmied  to  return  in 
the  manner  described  here.  Sometimes  tlai  xoa'cxoc 
dances  and  the  eartlniuake  that  is  thus  produced 
brings  him  back,  or  the  dance  of  the  t'o'X'uit  may 
bring  him  back. 

In  some  instances  a  particular  otliccr,  the  Lelc'i/- 
alcuox,  nnist  try  to  call  the  novice.  1  le is  consideii'd 
the  chief  of  all  th«^  quc'qutsa.  He  wears  n  rough 
head  ring  and  neck  ring  of  red  cedar  bark  which  is 
twisted  four  times.  His  facie  is  bhickened.  He  enteis 
carrying  a  baton  and  stoi)S  in  front  of  the  fire.  If 
anyone  should  laugh,  he  jjoints  at  him,  and  the  \)vr- 
sou  who  is  thus  singled  out  nnist  look  downward. 
lie  goes  around  the  lire  singing  his  secret  song,  as 
follows: ' 


All,  iili,  .siiiKTiiiitiiral   power! 
[)o\verI  llool 


Ah,   ah,  ah,   .HiiiKiriiatnral 


Fig.  182. 

M;cK  Kl.Vii  <II-  SHAMAN, 
MADI,  OK  lil.U  CliUAH 
MARK. 

I\  A,  N...  I":;.1,  Il.jal  Kllinn 
krr;i|>)iii-;Ll  Mti.sfiiiii,  Iti-rliii 
<'ollril..llpv  A,  .liin.Iwiii. 


In  the  rear  of  the  house  he  turns  once,  cries  ''hul" 

and  stoops  down  to  listen.     Tlicn  he  (tontinues  his 

circuit  aiul  repeats  this  airtion  in  front  of  the  house. 

While  he    is  doing    so  the   hiVmats'a  appears  ou 

the  roof,  in  the  rear  right  hand  corner  of  the  house, 

runs  around  the  roof,  and  opens  a  hole  on  the  left  hand  front  corner 

and  looks  down  into  the  house.     From  here  he  rushes  to  the  n  ar  left 

corner  of  the  house.  TIumi  he  runs  to 
the  rear  right  corner,  and  to  the  front 
right  corner,  pushes  the  boards  aside, 
and  looks  down  into  the  house.  Then 
the  peoi)le  take  a  number  of  blankets, 
spread  tlu'm  out  tight,  and  hold  them 
under  the  place  where  the  ha'mats'a  is 
looking  down.  Finally  he  Jumi)s  down 
into  tlie  blankets  in  the  front  right  cor- 
ner of  the  house.     They  try  to  ludd  him, 

and  slowly  go  around  the  lire  trying  to  lay  their  hands  n\nm  him,  but 

he  disappears  again.     Only  his  heudoek  branches  are  left  in  the  hands 

of  the  people. 


Fifj.  18;). 

llEAIi   HI.M)   OV  W.V'TANEM. 

IV  A,  N>i.  tl''72,  U'lviil  KtlllHijjnilttilc.-il  MuHtiirn,  ISfrlin. 
Ci.llmtiil  l.v  K.  I^.iis. 


Appendix,  i>agc  l'2i. 


i" 


526 


RKPOKT   OF   NATIONAL    Ml'SEUM,  isar.. 


•»/ 


iif 


%.  .0 


■  m 


H> 


)     \ 


Tlien  the  LElr''L'iilr'ii(ix  nays  tliat  the  laujfliiii};  of  tiie  person  whom 
he  pointed  <»ut  in  the  be^'innin};'  was  the  cansc  of  tlu^  (li,sapi)earanee 
of  the  liiVniats'ji.  The  lanj^her  nnist  call  lii.s  danyhter  to  dance, 
and  lie  must  take  a  staff  (the  feast  pole  (ja'sopT'ci)  in  his  hands  and 
promise  to  yive  a  feast  after  her  dance. 

If  any  other  mistake  should  have  been 
made,  the  J^Klc'i/alcnox  points  it  out  in  a 
similar  way.  When,  for  instance,  a  wonnm 
has  bi'oujiht  her  uninitiated  children  into 
the  house,  he  will  say  on  entering,  '•  I  smell 
someone  who  is  profane;"'  and  the  peoi)le 
will  reply,  ''Injportant  is  your  word."' 
Then  be  asks  for  red  cedar  bark,  which 
is  given  to  him.  lie  makes  a  neck  ring 
and  a  head  ring  (figs.  ISO,  1S7,  pp.  527, 
r>L*8).  He  asks  one  man  to  beat  time. 
Then  he  sings  his  secret  song,  and  sud- 
denly the  voi(!es  of  birds  (whistles)  are 
heard  on  top  of  the  house,  lie  holds  the 
red  cedar  bark  in  front  of  his  face,  push- 
ing it  forward  with  every  step  and  crying, 
"o,  o,  op,  op."  Then  he  puts  the  cedar 
bark  on  the  ch  ild's  head.  The  birds'  voices 
suddenly  disappear,  and  are  heard  on  the 
roof  of  the  house  of  the  child's  father. 
Then  that  child  must  disappear,  it  being 
supi)osed  that  he  has  been  taken  away  by 
these  si>irits. 

After  the  novi(!e  has  <lis<vppeare«l  again, 
the  chief's  speaker  asks  all  the  people  to 
make  themselves  ready  to  expect  the  nov- 
ice on  the  following  morning.  All  this 
time  his  whistles  are  heard  in  the  woods. 
Then  the  people  go  to  their  houses  and 
have  a  sh<»rt  rest,  but  after  about  an  hour 
or  two  the  yc'wix-ila  calls  them  to  his 
house  and  asks  them  to  try  to  catch  the 
new  ha'mats'a.  He  says:  "Take  care!  we  want  to  save  our  great 
friend." '  Then  the  master  of  ceremonies  requests  the  seal  society  to 
assemble,  and  the  (|ue'<pitsa  to  follow  them.     He  says,  "  ( rather  seals  I " ' 


Fih'.  184. 

IIKAD  UIN(t  UK  HIE  .'IIIEF  OK  THK  KII.I.BK 
WII.VLB    tOCIETY. 

l\'  A,  N...  1^'.*4,  U.iyiil  Klhii.>(,'raphiral  MllMiiiii,  H<T- 
liii.     rullvctetl  by  A.  JacobReti. 


'  '■  jinin;  baxusp'ala,  niiiell  of  the  profane. 

' -^  V    litxaox  wa'LdKiiian'Os,  MO'i.Kletr'. 

Iiiiportiuit  your  word,  HO'Llilote. 

^Laains  ya'L'oXnr'tdExdaftxi.oL  nriiKinO'k  ciauHo'  wii'wnlt8K\viix''it  xEns 
Vou,  tako  euro  you,  Irifiitls,  we  waul  to  suvy  uur 

nEino'xtsf'. 
great  I'riend. 

^LOxBKiiiiii.ait  nil.  is  nit>'unii|uat. 
In  buuuli         you       aoala. 


• 


1^ 


/ 


THE    KWAKIUTL    INDIANS. 


527 


' 


Tlie  k'i'nqalai  ala  lead  the  way,  each  siiifjiii};  her  secret  song.     All  the 
people  follow  tliein  toward  the  beach.     The  first  k-i'iupilaLala  sings : ' 

Yiya  liiiiii  yiyaliii.     I  am  tlit^  real  taiinT  (if  ISaxliakiialanuXsi  \vai\ 

Yiva  Iiain  yiyaba.     I  pull  the  rcil  ccdnr  bark  froiii  HaxbaknalaniiXsi  war's  back. 

Tlieii  the  second  one  sings:' 

It  is  my  power  to  pacify  yon,  wbeii  yon  are  in  a  state  of  ecstasy. •' 

They  go  westward,  and  as  soon  as  they  come  to  the  place  called 
Naii'alak'nas  (place  of  supei-natnrnl  i»ower),  about  one-eighth  of  a  mile 
w<'st  of  the  village,  four  sons  or 
relatives  of  the  yc'wix'ila  are  sent 
out  to  gather  hemlock  branches. 
During  this  time  the  singers  sing 
the  new  songs  which  were  made 
on  the  preceding  day  in  the  woods, 
in  order  to  enable  the  other  jyeoplc 
to  learn  these  songs.  Xow,  the 
boys  return,  bringing  the  hendock 
branches,  which  are  used  for  mak- 
ing head  and  neck  rings  for  the 
people.  All  the  <|uc'(|utsii  form  ii 
row  and  take  each  others'  hands. 
They  sing  the  new  songs  and  go 
forward.  The  old  lifi'mats'as  and 
the  other  members  of  the  seal  society  go  before  them.  Then  all  of  a 
sudden  the  new  hfi'mats'a  appears,  and  is  surrouiuled  by  the  people, 
but  he  disappears  again.  Jt  is  not  the  novice  himself  who  appears  at 
this  time,  but  some  other  man  who  looks  like  him,  and  who  while  being 
surrounded  by  the  "seals"  takes  off  his  hendock  dress  and  dresses  in 

red  cedar  bark  like  the  other  seals, 
so  that  a])parently  the  ha'mats'a  has 
disapi)eared  again,  leaving  only  his 
hemlock  dress.  Suddenly  the  novice 
is  seen  again  in  front  of  the  village. 
Everybody  runs  to  take  him,  but  he 
disappears  again  in  the  same  man- 
ner as  before.  After  a  short  time  he 
is  seen  again  at  I^^au'alak'uas.  He 
is  surrounded, but  disappears  athird 
time.  Then  all  the  people  form  a 
row,  take  each  others'  hands,  and  each  begins  to  sing  his  own  secret 
song.  Thus  they  approach  the  village,  where  the  ha'mats'a  is  seen 
again.  One  man  strips  off  his  clothing  and  goes  in  front  of  the  people. 
He  is  called  the  bait  of  the  tribe  (tc'lKm).  As  soiui  as  the  ha'mats'a 
sees  him  he  rushes  up  to  him.  seizes  his  arm,  and  bites  it.     Then  the 


Fij;.  185. 

HEAD   ItlNIl    (IK  c/l-f;'(;UTSA. 

KoHkinid. 

I'M.  N.>.  n;.i'2il,  V.  S.  N.  M.     ('..ll..,!..!  liy  !•■.  i!..iui. 


Fig.  186. 

HKAI1    RINO    I  IK    ONK    WHO    IS    ADMITTEIl     TO    THE 

WINTEll  CKllEMoNIAr,  FOR  'I  IIK   FIIIST  TIME. 

Cat.  N".  IT.-.Wl,  U.  S.  N.  M.     Cilleit.^.!  liv  K.  lloa». 


'  Appendix,  page  721.  -Tbis  is  tbo  secret  soug  of  all  tbo  lic'lig'a. 


II  mI^ 


,H.i|. 


Mil 


h:' 


I  !' 


mi 


,11 


^7  '^  .  T" 


iii 


528 


UKl'ORT   OF   NATIONAL   MUSEIM,  1895. 


peoitle  ciitcli  him  and  Icinl  liiin  towanl  the  lioiise,  Hiiij^liiff  \\w.  new 
8oii<;h.  (Phitc  \\.)  Thi'  lH''li<,'-ii  sinj;'  their  sj'cret  sonffs,  luid  th(^  unini- 
tiated cry  "hoi'j)."  I5y  this  means  tiiey  attempt  to  tanu;  tiu^  Iia'mats'a. 
The  ])e()plo  h'ad  him  to  the  house  of  the  ye'wix'ila,  who,  on  their 
a|)]>r<ta('h,  stejjs  out  of  the  liouse  witii  his  whole  family,  dresse«l  in  red 
eedar  hark  ornaments  and  Imtton  blankets.  Their  faces  are  marked 
with  black  spots.  Their  heads  are  covered  with  down,  'i'hey  (bmce  in 
front  of  tiie  house,  a(!eonipanying  the  lU'W  songs.  Some  of  the  yr-'wi 
X'ila's  relatives  {^o  down  to  the  i»eoi)le,  who  lead  the  Iia'mats'a,  and 
hold  boards  in  tlieir  hands  ibr  th«^  ])eople  to  beat  tinu' on.  Then  the 
latter  beji'i II  to  sinjjf  as  follows:  ''"NVoel  you  are  niakiiiy  your  parents 
poor,  nanalak  !" '  Then  they  walk  into  the  house.  Alter  they  have  all 
entered,  the  new  k-i'iKiahiLala  who  returned  with  tlie  Iia'mats'a  from 

th(!  woods,  and  who,  duriiifif  the 
(ceremony,  is  entirely  naked,  be- 
gins to  sin}4'  her  new  sony.  vShe 
enters  the  house  jioiiijj- backward, 
facing  the  hiVmats'a,  whom  she 
desires  to  lead  into  tiie  house. 
The  Iia'mats'a,  however,  is  appar- 
ently uinvilling  to  enter,  and  stays 
lor  iil)out  half  an  hour  in  the  door, 
where  he  turns  tour  times,  the  he' 
lig"a  surrounding'  him  all  the 
time.  During  tliis  time  the  peo- 
l)le  raise  the  lia'nisp'c(|  and  the 
iiiiTwir .  As  soon  as  it  is  com- 
pleted, the  Iia'mats'a  leaves  the 
door,  goes  to  the  right  until  he 
comes  to  the  rear  of  the  house, 
and  climbs  the  lui'msp'r-q.  Wa 
ascends  the  roof  of  the  house, 
runs  around  once,  and  returns, 
descending  the  lia'msp'ef],  or  he 
Jumps  down  from  the  door  of  the 
nn'i'wiL.  As  soon  as  he  jumps  down  he  rushes  to  one  nuin  and  bites 
his  arm.  lie  goes  around  the  tire  once,  holding  him  in  this  way. 
Then  he  climbs  the  ha'nisp'e((  again,  runs  around  the  roof,  and  after 
he  comes  down  again  bites  another  man.  This  is  re])eated  four  times. 
The  people  during  this  time  sing  the  new  songs,  and  the  Iia'mats'a 
dances  around  the  tire,  but  not  i)ro[)erly,  as  he  is  sup|>osed  to  be  still 
out  of  his  senses.  After  he  has  danced  around  the  fire  the  fourth 
time,  he  goes  into  the  niil'wiL.  Then  all  the  people  take  otf  the  hendock 
branches  and  throw  them  into  the  fire.  This  is  called  smoking  the 
wildness  of  liaxbakualanuXsI'wae  out  of  the  Iia'mats'a.  Then  they 
arrange  themselves  according  to  the  societies  to  which  they  belong. 
The  ye'wix'ila  who  .stands  at  the  left-hand  side  of  the  door  says:  "I 


ImK- 1H7. 

NK(.'K    lilN'l    (iK  (INK  Will  >   IS  Ali.Mll  I  I"  Kl  TIIK  WINTKIi 

<  r.HBMOMAI.   I'lllt  TllK    II.  TIMK. 

t:il.  \...  1T.V."2,  1'.  S.  \.  M.      (-..11,.!,-,!  l.v  r.  11..;,^. 


\ 


'  Wr>  Bis  wun  j^-iL  mowr'Los  niiii'aliikiiG  woo  wof-! 
Woe  you    make  poor  men  yim         uiiuuluk        woo  woG. 


Report  of  U   S   Nationa'  Museum,  \Sii  —Boas. 


Plate  44. 


;ln',  new 
('  uniiii- 
'niats'a. 
m  tlu'ir 
il  ill  nnl 
luiuked 
liincc  in 
le  yr'wi 
s'li.  and 
riien  the 
Itarcnts 
h;ivc  all 
s"a  from 
rinj;  the 
iked,  be- 
lly.    She 
ickwaid, 
lioin  she 
e   house, 
isappar- 
md  stays 
the  door, 
s,  the  he'- 
all   the 
■  tlie  i)eo- 
and  the 
is  coni- 
aves  the 
until  he 
Mi  house, 
0(1.     He 
|e   house, 
returns, 
■q,  (u-  he 
lor  of  the 
nd  bites 
li.s  way. 
nd  after 
ir  times, 
a'nuits'a 
be  still 
fourth 
Ihendock 
ji!ig  the 
(en  they 
belong. 
lays:  "I 


< 

2 
i<   -= 

HI      ~L 

I-     : 


z 
or 

3 

H 
u 
q: 

I 


ill 


■■•U 


till 


THE    KWAKIUTL    INDIANS. 


r)29 


am  (II«''ii.tsii(|<>Iis)!  Ooine  friends  anil  givo  away  the  braoclotH  ami 
coppers."'  The  name  by  which  lie  calls  himself  here  >s  tlio  one  which 
he  assumes  at  tiiis  festival.  'Plien  the  members  of  the  soi-iety  to 
which  he  belongs  take  the  brass  bracelets  and  the  copju'rs  out  of  the 
box  and  give  them  to  him.  Jle  says:  "I  obtained  this  i)roperty  fnmi 
my  father-in-law,  and  I  am  going  to  distribute  it  now  according  to  the 
laws  of  the  winter  dance."'^ 

The  ye'wixMla  turns  everything  over  to  the  master  of  ceremonies  or 
to  one  of  his  own  relatives,  who  in  their  turn  distribute  the  pro|»erty 
among  the  assembly,  giving  the  women  first,  then  tln!  ''seals,"  and 
lastly  the  que'qutsa,  each  person  receiving  one  stick  of  bracelets  and 
one  stick  of  coppers.  After  the  proi)erty  has  been  distributed,  the 
people  go  home  and  take  their  breakfast  in  their  own  houses. 

In  the  evening  the  ye'wix-ila  again  recpiests  tour  messengers  to  invite 
the  peoi)le.  lie  tells  them  the  names  of  the  new  ha'mats'a  and  k*i'n- 
qalai.ala,  and  tells  them  to  call  the  people  to  come  to  his  house,  in  order 
to  tame  the  new  ha'mats'a  and  k'i'ufialaLala.  Each  of  these  messen- 
gers receives  one  button  blanket.  They  go  to  the  various  houses  and 
say:' 

"Shamans!  We  will  pacify  this  supernatural  one.  We  will  soften 
(TsE'nuiokMLa)''  by  means  of  our  songs.  Friends!  We  will  ]>acify  this 
supernatural  one.  We  will  restoi'e  to  her  senses  (He'lig-ixsteg-ilisa).* 
Let  us  go  into  the  dancing  house  before  dark !" 

After  they  return  to  the  dancing  house,  the  ye'wix-ila  calls  four 
more  messengers,  who  also  receive  a  button  blanket  each  in  payment 
for  their  services.  They  must  go  to  the  end  of  the  village,  and  begin- 
ning at  the  last  house  they  must  say:  "We  come  back  to  call  you. 
The  lire  is  going  out.  We  have  no  fuel.  Come  quick,  shamans!""  The 
])eople  follow  them  at  once,  and  all  enter  the  dancing  house. 


'No'guaiii  Hri'iLtsaqolis. 
lam  " 

If'o'ktilr-  LKWii  i.iVqoxHKiu  qas 
briU'olxtH     iviid         coppers      that   yon  givo  them  away. 


Qo'laxdaAx  Itig-n  iiriiEiiiri'k"  ([as      ax'r''it(lax'os  sa'xa 


coino, 
iiVx'uitaosas. 


frioiulH,         lor        yoii  to     n'^'' 


^La'inEunX  iri's'iiii.  nouKinokuO'      jf-ano'x        <j*Ayani".niX        la'xKiio'X 

Wo  will  jfive  away,  I'rieuUs  tlii.s  what  wo  not  from        there  wo 

our  wile 
(|ifj":Vtaas. 
from  wlioiii  wifo  wa.s  ohtaiiietl. 

■■"La'iuKns  yoi.aLai'  pr-paxalai'  laxoa    Lokoalaxai'.    La'iiiKiis  tamalqoai.ai' 

We  will  tnme       paxahm         this    .Hiipermttural  one.       We         will  make  soft  Inslile  hy 

means  of  soii;;s, 

lax    TsK'uKiok'ai.ai'.     La'iuEus  hrlek-jiLai'  nr^uEiiiOkoai'  lii'xoa  i.okoalaxai  . 

on  "soiiiid  of  Bwallowiii)^."  Wo  will         tame  friends  at         this  sii])ernatnral  one. 

La'inKns  iia'niVxa'niaLai'  pepaxalai'  Ifix  IlA'lig'lxstr'jf'ilisai  .    AiiDKiiits'aEiiii.Kiisai'. 

Wo  will  restore  to  his  paxalas         on      Tamer  of  (Ha'mats'a's)      We  will  all  ^o  in  iM'fore 

senses  mouth.  dark. 

••Naiue  of  tlio  ha'niat.s'a  uovice. 
'■'Namti  of  tlio  k'1'iii|alai.ala  novice. 

sQatsr'sdaai'  la'ain  k-"ilx'otilr«  da  iKqoi'r,;    k''»7'o8nriX  lK(piii,aai';  wii  hii'Mag-ilri, 
Wo  walk  hack  ^.niinj;  out     the       tire;  not  wo  llrewoml;        wii         hurry 

Lax  popaxalai'. 
))axalaR. 
NAT  MUS  95 34 


': 


i    \ 


r)3() 


HKPOKT   OF    NATIONAL    MUSEUM,  189.-., 


I; 


m 


Durinj;  the  whoU^  day  tlio  whistles  of  the  hii'mats'ii  were  heard  in  the 
hoUHC.  Then  the  Hpeaker  of  the  ye'wix'ihi  says  as  (ollows  :  ••  Krieiids, 
<lo  as  I  desire!  Try  to  pacify  our  friend  !  I-et  all  tlie  women  (hmeel"' 
This  is  a  request  to  th«!  women  to  dane«'  with  tlie  ha'niats'a  in  oider  to 
tame  liim.  The  nuisterof  eeremonies  calls  u])on  all  the  ha'mshanitsKs. 
the  hai'alikMJaL,  the  t^)'X^lit,  and  the  k-i'mialaLala  to  dance  with  the 
iia'mats'a.  Tln'y  bhicken  their  faces,  juit  eauhi  down  on  their  heads, 
and  lie^iti  to  dance.  Then  the  InVmats'a  shakes  the  ha'ms|i'ri|  and 
«"omes  out  of  the  ma'wiL.  At  ouvv.  the  peojd*'!  hejjin  to  beat  the  hoards, 
but  (h)  not  sin^.  The  InVmats'a  ptes  around  the  tire  once  and  disap 
pears  again  in  the  ina'wiL.  The  master  of  ceremonies  says  :  '-Some 
body  must  have  nnide  a  nnstake,"  and  calls  up  the  paxa'lalai. — that 
means  the  shaman  dancer.  He  steps  forward,  calls  for  a  round  lattle, 
and  as  soon  as  the  master  of  ceremonies  has  given  it  to  him  he  begins 
to  sing  the  song  of  the  paxa'lalaL.-  "You  took  me  around  tiie  world, 
BaxbakunlanuXsi'wae."  He  goes  around  the  fire  and  then  enters  the 
ma'wiL  at  the  same  place  where  the  hfi'mats'a  went  in.  He  stays 
there  for  about  ten  minutes  and  then  reai)pears,  saying  that  the  people 
have  nnule  too  much  noise,  •<nd  that  they  did  not  have  enough  down  on 
their  heads,  and  that  the  I'mats'a  had  disappeared  again  for  these 
reasons.  The  master  of  ceremonies  calls  f(U'  four  dishes  of  eagle  down. 
Then  four  men  con)e  out  of  the  right  hand  front  corner  of  the  house 
carrying  the  dishes  and  saying  that  they  were  waiting  for  the  orders 
of  the  master  of  ceremonies.  He  sends  the  four  men  to  feathei-  the 
hejuls  of  the  people,  beginning  with  the  ha'mats'a,  continuing  with  the 
other  "seals,'' and  finishing  with  the  que'(|ut8a.  Then  the  master  ot 
ceremonies  says  that  the  eagle  down  brought  into  the  Inmse  super- 
natural power  (which  is  not  supposed  to  be  present  where  there  is  no 
down). 

Now  the  ha'mats'a  is  seen  to  leave  the  ma'wiL  again.  He  Jumps 
down,  goes  around  the  tire  once,  and  disa|)pears  again.  Again  the 
paxa'lalaL  is  sent  to  discover  if  a  mistake  has  been  made  which 
induced  the  ha'mats'a  to  leave  again.  He  sings  the  same  song  as 
before,  enters  the  m? '  ''iL,  where  he  stays  for  some  time.  l!t  reappears 
and  says  that  the  ha'mats'a  was  displeased  because  the  lie'iig-a  did 
not  sing  th»ir  secret  song.  Then  four  hf-'lig-a  are  sent  ciC*  the  ma'wiL. 
The  ye/wix'ila  gives  four  button  blankets  to  the  master  of  ceremonies 
and  requests  him  to  do  with  them  whatever  he  pleases.  The  master 
of  ceremonies  gives  them  to  the  he'lig-a,  who  then  begin  to  sing:  "  Wa 


'la    aadil'    la'ams     waxf-'idF-XdaoxL    g-AxEii     (jAs    giinx-'itdaOs 

la,  frieuds,  yon    givo    my      dcsiro    me      for  you    try 

nEniO'XdaOxutl'x,    Nu'xulri.daoxEniLi.s  ts'v  daciii'  yixoa'xda«')XLEx. 
fri«n<l  our.  All  you  woniuu  dauoe. 

-Yam  Iia  main  ha  mai  yr,  haninniaai  liaiiia. 

LaXdicnok"  laiHtai  si'.laliayuiiH,  HaxbakiialaiiiiXsi'wao. 

Yon  took  me  around  the  world.  HaxbakuuliinuXNi'wau. 

Tliey  all  have  oue  song  iu  commou. 


I'lioLa      XKI18 
grt     him        our 


THE    KWAKIUTL    INDIANS. 


531 


i.ii    xKim 
liiii        our 


lia  wa  liii  wa  lia  wa  iia  wa  ha  liai  ya  yi'  lie  ya  ye  ya  ya  \va  lia  wa  lia  liai 
ya  y«'  lir>  ya  yr  lia  yt'  lia,  hoi  p." 

Now  tlu'y  tMitrr  tlit^  iiuiwii,,  aii<1  al'tor  a  short  tiiiu'  briny-  out  tlio 
ha'niats'a,  wlio  l»itcstln'  arm  ol'oiio  of  IhiMii.  As  soon  as  tlu'y  approairli 
the  door  of  the  houso,  the  ha'mats'a  h^ts  p)  his  hold,  tuins  around, 
and  bites  a  setiond  one  in  the  same  way.  They  continne  tiieir  way,  and, 
when  they  reach  the  nia'wii,,  the  hii'inats'a  disa|»pearsone«^  more.  The 
he'lifj'a  ftdlow  him.  nd  soon  he  reapjiears.  bitinjjf  the  third  one.  As 
soon  as  they  come  to  ilie  door,  he  lets  j;o  liis  hold  aii<l  Itites  the  fourth 
one.  When  they  leach  the  rear  of  the  house  aji^ain,  the  he'lij>-a  do  not 
allow  him  to  reenter  the  iiia'wii..  The  jieople  beat  time  rapidly.  Diir- 
inji'  these  ceremonies  the  hii'inats'a  is  entirely  iiaketl.  witii  the  e\e«-ptiou 
of  a  wreath  of  hemlock  branches  which  lu'  wears  around  his  neck,  one 
around  his  head,  one  around  the  waist,  and  bracelets  and  anklets  of  the 
»am(^  material. 

Now  tlu^  ]»eophs  befrin  to  sing  the  new  soiifjs  which  were  made  f(»r 
the  ha'mats'a.  After  the  fust  sony  has  been  suiiff,  he  disappears  in 
the  nia'wii,,  and  immediately  tiie  mask  of  (^)«»a(|oaXualanuXsi'\\ae,  the 
raven,  appears.  After  the  mask  has  disappeared,  the  ha'mats'a  a]»]>ears 
ajjaiii,  entirely  naked.  When  he  has  llnished  his  daiic*',  the  mask  of 
llaxbakualanuXsi'wae  comes  out  (see  p.  4tt!).  The  mask  disapi)ears  in 
the  ma'wii,.  and  the  ha'mats'a  comes  out  aj-aiii  daneinjf  slowly.  He 
wears  a  crown  (»f  red  cedar  bark  on  his  head,  a  wide  neck  rinj;  of  the 
same  material,  anklets,  bracelets,  a  danciu}?  apron,  and  a  bear  skin. 
Then  the  jieople  continue  to  sing  the  new  songs  whi^di  were  made  f^r 
him.  The  master  of  ceremonies  spreads  a  new  mat  in  the  middle  of  the 
rearof  tli«'  lums*^  in  front  of  the  singers.  After  his  dance  the  ha'mats'a 
sits  down  on  this  mat.  facing  tiie  rear  of  the  house.  Then  the  k-i'ncpila- 
Lala  comes  out  of  the  ma'wii.  singing  her  new  secret  song.  After  slie 
has  linished.  the  i)eoi)le  sing  the  new  songs  which  were  made  for  her  in 
the  woods.  She  dances  until  the  two  songs  are  linished.  Then  the 
master  of  ceremonies  (tails  up  a  man  named  Ts'e'qanie  ((iuf''(iutsa  name); 
'•  Come,  friend,  try  if  you  vdu  reach  our  friend."  '  This  is  the  recjuest  to 
him  to  tame  the  ha'mats'a.  Ts'r''(|ame  asks  for  four  pieces  of  nhite 
soft  cedar  bark,  which  are  given  to  him  by  the  ye'wix'ila.-  Ts'e'(iame 
takes  them,  crying  "hoip,  hoip."  That  means  that  he  is  putting  the 
secret  of  the  winter  dance  into  the  bark.  He  asks  for  a  pole  (about  <» 
feet  long),  which  is  given  to  him  by  the  ye'wix-ila,  or  by  the  brother  of 
the  latter,  wiio  is  l(»oking  after  the  lire.  Ts'e'(|amr'  ties  tlwi  tour  pieces 
of  cedar  bark  to  the  end  of  the  pole.  ICach  piece  is  about  8  feet  long. 
He  tells  the  people  to  be  ready  to  beat  time  when  the  signal  is  given. 
He  asks  one  of  the  k'i'nqalaLala  to  take  oft"  the  clothing  of  the  ha'mats'a. 


'Qelag'a  a,dO',  qas  gu'nx-'itanB  do'cioai,      qas    goayO'LasoH  ax  gMns  uEuio'xtsf'k*. 

Come,      friend,    for  to  try  see        tlmt  you  roach  our  friuuil. 

'■'llr'says:  Ax'e'ta  g-ax   k'Ti'tsekoafiiiK'n;  iiioxsaK'iiiLr'. 
Give  wliite  cudar  barli  m<>  four  pieces  only. 


11' 


532 


REPORT    OF    NATIONAL    MUSEUM,  1895. 


Tlie  IvM'iKiJilai.ala  goes  aiouiul  the  fire  saying  "lioip,  hoip,  Iioip,  hoip," 
and  then  takes  tlie  li  I'niats'a's  clothing  and  cedar  bark  ornaments  off. 
Th(Mi  Ts'f''<ianir'  gives  the  signal  to  the  people  to  begin  beating  time,  and 
as  soon  as  th"y  begin  he  puts  one  end  of  the  cedar  bark  into  the  fire.  I  le 
runs  around  tlio  Are  until  ho  comes  to  the  place  where  the  ha'mats'a  is 
sitting.  Here  ho  swings  tho  burning  bark  over  the  ha'tnatsa's  head,  and 
at  the  same  time  tho  latter  turns  around  sipiatting  and  crying  "hap, 
hap,  hap."  Ts'e'qame  goes  around  tho  fire  once  more,  and  keei)ing 
his  eyo  on  tho  Inl'mats'a  until  he  reaches  him  the  second  time  he  swings 
again  the  burning  cedar  batk  over  his  head.  This  is  done  four  times. 
This  is  called  nawa'qamfi.  Then  tho  hO'lig-a  lift  the  ha'mats'a,  lug  him 
around  the  fire,  and  take  him  into  tho  ma'wiL.  The  master  of  cere- 
monies now  calls  the  yc'wix'ila  and  asks  him  to  pay  Ts'c'qame  for  his 
work.  The  ye'wix-ila  goes  into  his  bedroom  and  brings  out  a  button 
blanket,  which  he  gives  to  him.  Then  the  yr''wi.\*ila  asks  the  master 
of  ceremonies  or  one  of  his  relatives  to  distribute  the  rest  of  the  brass 
bracelets,  coppers,  and  button  blankets  among  tho  peoi)le.  l<]ach 
person  receives  one  stick  of  bracelets,  one  stick  of  coppers,  and  one 
button  blanker. 

Now  all  tho  profane  must  leave  the  house.  The  door  is  closed  and 
the  purification  of  the  ha'mats'a  begins.  Four  men  must  take  part 
in  this  ceremony, — the  kur^'ts'cnox  or  the  washer,  the  qa^nfMiox  or 
the  rubber;  tho  ts'e'silaenox  or  the  tongsmaker,  and  tho  t'a'mtsc- 
nox  or  tho  time  beater.  Whatever  these  men  ask  for  incidentally 
to  the  cerenKmy  must  be  given  to  them,  and  they  retain  it  as  their 
personal  property.  When  everything  is  quiet,  the  ts'e'silaenox  asks 
for  a  pi(;ce  of  cedar  hoard  about  G  feet  long,  for  a  wodge,  and  for  a 
stone  hammer.  After  this  is  brought  to  him.  the  t'a'mtsenox  sits 
down  in  his  phute  ready  to  beat  time.  Then  tho  ts'O'silar'iiox  asks  for 
a  belt.  After  ho  has  received  it,  ho  puts  it  on,  goes  around  the  lire 
four  times,  carrying  ji  rattl'^  in  his  hand,  while  tho  t'a'mts'r'iiox  is  beat- 
ing time.  He  does  not  sing,  but  says  "hoip,  hoip."  After  ho  has  gone 
around  the  lire  four  times,  he  stops,  puts  his  rattle  down,  and  stoops 
three  times,  as  though  ho  was  going  tt>  take  up  tho  hammer  and  wedge, 
but  he  does  not  really  take  it  until  ho  stoops  down  the  fourth  time. 
Every  time  ho  stoops  the  t'a'intsrMiox  gives  a  short  rap  on  tho  board. 
Then  the  ts'e'silaenox  goes  around  the  lire  until  ho  comes  to  the  jdace 
where  the  board  is  lying  on  the  ground,  lie  steps  up  to  it,  turns  once 
to  tho  left,  puts  his  wedge  against  the  board,  and  pretends  to  drive  it 
in  with  his  stone  hammer,  but  ho  takes  it  off  again,  turns  onco  more  to 
the  left,  and  places  it  a  second  and  third  time  against  tho  board. 
The  fourth  tinio  ho  really,  with  one  hard  blow, drives  the  wedge  into  the 
board  and  splits  it.  Then  ho  asks  tho  ye'wix-ila  for  a  knife,  and  aftev 
it  is  given  to  him  he  makes  a  i)air  of  tongs  out  of  the  ceibir  board. 
Then  ho  asks  for  a  dean  mat  and  for  a  piece  of  soft  white  cedar  bark. 
He  takes  it  up  with  his  tongs,  goes  around  tho  Are,  and  gives  it  to  the 


1  .'> 

i 


THE    KWAKIUTL   INDIANS. 


533 


ip,  hoip," 
iieiits  otf. 
time,  and 
firo.  lie 
iiiiits'a  is 
lead,  and 
ig  "hap, 

keeinng 
JO  swings 
ur  times. 
,]iig  him 
r  of  cei'o- 
10  for  his 
a  button 
le  master 
the  brass 
i.      l*]ach 

and  one 

osed  and 

take  part 

nOnox  or 

t'a'nitsO- 

'iden  tally 

as  their 

nox  asks 

nd  for  a 

nox  sits 

asks  for 

the  lire 

'c  is  beat- 

las  gone 

id  stoops 

d  wedge, 

rth  time. 

e  board. 

he  ])lace 

rns  once 

drive  it 

more  to 

board. 

nto  the 

nd  aftev 

|r  board. 

r  bark. 

lit  to  the 


qa'nf'nt*»x.     Kvery  time  these  men  go  around  the  Are  the  t'a'mtsf'uox 
must  beat  the  boards. 

Then  the  (pi'nrnox  takes  the  mat  and  spreads  it  on  the  tloor  at  the 
left-hand  side  of  the  door,  and  hiys  the  cedar  bark  on  it.  lie  begins  to 
rub  the  bark  and  to  rut  it.  When  cutting,  he  draws  his  knife  tliree 
times,  i)retending  to  cut,  and  every  time  he  dt)es  so  he  turns  to  the 
left.  The  fourth  time  he  really  begins  to  cut  tlie  bark.  One  of  the 
pieces  whitih  he  cuts  is  about  ('»  feet,  and  two  other  pieces  about  2  feet 
long  each.  A  knot  is  tied  in  the  middle  of  the  long  piece,  which  is  then 
tied  in  shape  of  a  ring,  the  ends  crossing  each  other  and  leaving  about 
1  foot  free,  The  two  shorter  pieces  are  tied  near  the  middle  of  the  long 
piece,  so  that  the  whole  forms  a  ring  with  two  ends  on  one  side  and  two 
ends  near  the  middle.  The  ring  represents  the  body,  the  knot  the  head, 
the  upper  ends  the  arms,  and  the  lower  ends  the  feet  of  a  person. 

Now  he  rises  and  gives  a  signal  to  the  t'a'mtscnox  to  \)eat  time.  He 
goes  around  the  fire  once  and  stops  near  the  tongs  which  the  ts'c'si- 
laenox  made.  Then  he  puts  the  ring  down.  Xow  tlie  ts'f''silaf'n6x 
rises.  He  spreads  the  tongs  with  a  small  stick.  Three  times  he  i)re- 
tends  to  take  them  np,  turning  eaeh  time.  The  fourth  time  he  really 
takes  them  and  goes  toward  the  ring  of  white  cedar  bark,  the  (ja'nri'yu. 
At  this  time  the  t'a'mtsr'uox  begins  to  beat  time  again.  The  ts'c'sila- 
en«")X  goes  around  the  fire  with  the  tongs  in  his  hands  and  keeps  his 
eye  on  the  (ja'nfi'yu  all  the  time.  When  he  comes  to  the  mat  on  which 
it  is  lying,  he  ])retends  to  take  it  up  with  the  tongs,  but  he  docs  not 
touch  it.  Then  he  turns  anmnd  to  the  left  and  extends  his  arms 
toward  the  place  of  the  rising  sun.  Every  time  he  does  so  the  t'a'm 
tscnox  gives  a  hard  raj)  on  the  board,  and  the  peoide  cry  "  wa ! "  This  is 
repeated  three  times;  the  fcmrth  time  he  takes  the  qa'na'yu,  and  goes 
around  Ihe  fire  four  times  until  he  arrives  at  the  esist  sid(M)f  the  house. 

Then  he  puslics  up  the  tongs  three  times.  The  fourth  time  he  turns 
them  around  and  jdaces  the  handle  undi'r  the  mof  of  the  east  side  of  the 
house.  He  goes  around  the  fire  four  t>'  les.  Then  he  ]>retcnds  to  take 
np  four  stones  with  his  tongs.  1I<'  docs  not  really  take  them  until  the 
fourth  time.  During  this  time  tlu>  t'a'mtscnox  beats  again.  'Hien  the 
kuets'enox  asks  for  a  new  dish,  which  i'^  ))ut  on  the  floor.  He  asks  for 
water,  which  is  brought  to  him  in  a  buiikct.  When  he  takes  the  latter, 
he  gives  a  signal  to  the  t'a'mts('iiox  to  b«Mit.  He  walks  around  the 
lire  with  the  water,  while  all  the  ]»eople  say  ''wa  wa  wa."  I'^very 
time  he  comes  to  ^he  point  wlierc!  he  started,  cither  opposite  tlni  door 
or  in  the  rear  oi  vi.o  house,  he  turns  and  lifts  his  bucket  toward  the  sun. 
Every  time  he  does  so  the  t'a'mtscnox  stops  with  a  loud  vaj).  After 
he  has  done  so  four  times,  he  goes  to  the  dish,  which  is  standi';g  at  the 
left-hand  side  from  the  door.  Three  times  he  i)ieteuds  to  jwur  out 
water,  and  the  fourth  time  he  empties  it  into  the  dish.  A»ter  this  has 
been  done,  the  new  ha'nnits'a  is  called  to  come  out  from  the  ma'wiL. 
He  and  the  k'i'ncpilaLala  come  out  *  ntirely  naked.     A  vcv  mat  is  put 


'M' 


-hi;  'ii 


M' 


h^^ 


B^ 


534 


REPORT   OP   NATIONAL   MUSEUM,  1895. 


I 


>        \ 


down  for  them  next  to  tlie  disli.  Tlie  qa'iitMiox  holds  the  mat  in  his 
liiuids,  turns,  and  pretends  to  put  it  down.  After  he  has  done  so  three 
times,  he  really  puts  it  down.  Every  time  he  turns  ho  says,  "hoi'p." 
The  fourth  time,  after  putting  down  the  mat,  the  k'i'ii([alaLala  sinj>8 
the  he'lig'a  song.'  The  k'i'nqahiLala  goes  four  times  arouiul  the  fire 
singing.  The  ha'nuits'a  must  follow  her,  and  every  time  the  k'i'nqahi- 
Lala turns  he  must  turn  too.  Thi^y  turn  whenever  they  reach  the  ])()iMt 
opposite  the  door  and  in  the  rear  of  the  house.  After  they  have  made 
four  circuits,  they  sit  down,  the  ha'mats'a  looking  wild  all  the  time,  as 
though  he  wanted  to  bite  the  peojde.  The  qa'nf'uox  rises  and  goes 
around  the  fire  after  signaling  the  fa'tntsenox  to  heat  time.  He  takes 
a  small  stick,  and  jdaces  it  in  the  wall  of  the  house  a  little  below  the 
t<mgs  on  which  the  qa'nfiyu  is  hanging,  but  before  really  placing  it 
there  he  pretends  to  make  the  motion  three  times,  turning  after  each 
motion.  Then  he  attempts  to  take  the  <ia'nayu  from  the  tongs,  but  he 
really  does  not  take  it  down  until  after  he  has  made  the  motion  three 
times.  As  soon  as  he  really  takes  it,  the  f  a'mtaf'n«"»x  gives  a  loud  rai), 
and  say8"ya."  Then  the  qa'nOnox  turns  once  and  puts  the  <|a'nayu 
on  the  short  stick.  Again  he  goes  around  the  fire  Avhile  the  t'a'mtse- 
nox  is  beating  time.  He  goes  to  the  tongs,  turns  around  once,  and 
takes  them  down. 

He  goes  around  the  fire  holding  the  tongs  downward.  During  this 
time  the  tVmtsenox  beats  time.  The  (pi'nenox  stops  at  the  door  and 
holds  the  tongs  toward  the  door.  Then  the  kue'ts'enox  rises,  ami  with 
a  comnu)n  baton  ho  strikes  the  small  stick  which  spreads  the  tongs, 
thus  throwing  it  out  of  the  door.  If  the  stick  should  happen  to  strike 
the  walls  of  the  house  and  not  hit  the  door,  it  forebodes  short  life  for 
the  ha'mats'a.  Then  the  ts'^'silaenox  turns  and  goes  around  the  fire. 
Three  times  he  pretends  to  take  the  stones  out  of  the  fire,  every  time 
extending  the  tongs  towards  the  sun.  The  fourth  time  ho  really  takes 
the  stones  up.  Then  the  people  cry  "wa  wa."  He  turns,  goes  around 
the  fire  four  times,  and  stops  near  the  dish  containing  the  water.  Three 
times  he  i)retends  to  ilirow  the  stones  into  the  water,  and  every  time 
he  does  so  the  t'a'mtsenox  beats  time.  The  fourth  time  he  throws  them 
into  the  water. 

This  ceremony  is  performed  with  each  stone  singly.  Then  he  goes 
again  around  the  fire  and  puts  the  tongs  back  under  the  roof  in  the 
same  place  where  they  were  before. 

Now  the  kue'ts'enox  rises.  He  goes  around  the  lire  stretching  his 
right  hand  backward  and  shaking  it.  This  is  the  signal  Cor  the  t'a'ii> 
tsenox  to  beat  the  board  as  hard  as  possible.  Every  time  he  reaches 
the  east  and  the  west  side  of  the  (ire  ho  turns  around  and  the  beater 
gives  one  short  rap.  li^very  time  he  comes  to  the  turning  point  he 
extends  his  hands  toward  the  (la'nu'yu  as  though  he  was  going  to 
take  it  down.    His  hands  are  shaking  all  the  time  like  those  of  Bax- 


'  It  is  my  power  to  pacify  you  (hco  page  527). 


ill  the 

g  his 
t'a'ii.- 
adies 
jeater 
lit  he 
ug  to 
Lax- 


THE   KWAKIUTL   INDIANS. 


535 


bakiialanaXsT'war'.  The  fourth  time  he  really  takes  the  qa'na'yu  down. 
Its  "head*'  is  '»i  his  left  hand,  its  lower  end  in  his  riglit  hand.  He 
holds  his  left  hand  stretched  forward,  lie  goes  around  the  fire,  and  at 
the  turning  point  extends  the  ring  toward  the  sun.  I'^very  time  he 
does  so  the  t'a'intsf'nox  gives  a  short  beat. 

He  walks  around  the  flre  four  times,  and  finally  stops  near  the 
ha'mats'a.  Then  the  qa'iulnox  calls  tlie  kuetsT'uox  to  come  to  the 
ha'nuits'a.  The  kudts'enox  goes  aroung  the  flre  four  times,  stoi)S  at 
the  dish  holding  the  water,  and  stoops  down  three  times,  intending  to 
dip  water  out  with  his  hands.  He  does  not  really  take  it  until  the 
fourth  time.  He  holds  the  water  in  his  two  hands,  goes  around  the 
lire,  lifts  it  toward  the  sun,  turns  anmnd,  and  puts  it  on  the  head  of 
the  ha'mats'a,  softly  stroking  the  latter.  Then  he  takes  more  water, 
puts  it  again  on  the  ha'mats'a's  head  in  the  same  manner.  This  cere- 
mony is  also  repeated  four  times.  The  k-i'iiqahiLala  sits  next  to  the 
)ia'. oa. "^'a.  The  kue'ts'enox  turns  around  and  i)ut8  four  handfuls  of 
natc  "<  her  head  in  the  same  way  as  he  put  it  on  that  of  the 
)';Vu)i.i.>'a.  Tlien  the  qa'nf'uox  rises  again  and  the  tVintscnox  beats 
timo.  He  gooy.  <tround  tiie  fire  carrying  the  ring,  and  on  the  west  side 
he  extends  it  toward  the  sun.  Tlu'ii  he  walks  ai'ound  to  the  ha'mats'a, 
turns  slowly,  and  puts  the  ring  over  the  ha'mats'a's  head,  doubling  it 
up  and  wiping  his  whole  body.  The  ha'mats'a  first  f^xteuds  his  right 
arm,  then  his  left  arm,  thrcmgh  the  ring.  When  the  ring  comes  down 
to  his  feet,  he  raises  his  right  leg  first,  puts  it  down  outside  the  ring, 
turns  all  around  on  his  right  foot,  then  takes  ui>  his  left  foot,  and  sits 
down  on  the  mat,  facing  east.  The  qa'nf'iiox  takes  the  ring  up,  turns 
around,  and  drops  his  left  hand  and  raises  his  right  hand  alternately. 

Again  the  hfi'mats'a  extends  his  right  arm,  and  he  rubs  him  in  the 
same  way  as  tho  first  time.  This  is  repeated  four  times.  Then  the 
qa'nenox  goes  uro^uid  the  fire  and  performs  the  same  ceremony  with 
the  kM'iKiala.  ,!];..  then  the  people  sing:  "In  olden  times  you  went 
all  around    le  vuti-'  with  the  supernatural  being.'" 

The  ^la'nf'iio:-:  t  Kefi  the  tongs  down  from  the  roof  and  takes  up  the 
qa'na'yu,  uhiif-iti-.  ''.mtscnox  is  beating  time.  He  goes  around  the 
flre  swinging  the  ring,  turns  in  the  front  and  in  the  rear  of  the  house, 
raising  the  ring  toward  the  sun.  After  he  has  gone  around  the  flre 
four  times,  lie  swings  tin'  ring  ov^er  the  flre  until  it  ignites.  Then  all 
the  people  say  "  wa  wa.''-  lie  walks  out  of  the  house,  and  burns  the 
ring  on  the  street.  Tlien  he  burns  the  tongs  in  tiie  house.  Then  all 
the  peo[»le    re  allowed  to  enter  the  house. 

After  tl..  )ng  has  been  snug,  the  ha'mats'a  gets  excited,  leaves  tiie 
house,  and  .  -n  -^  around  tlie  village. 

The  yc'wix  (  a.  luuv  brings  all  iiis  dishes  and  kettles,  si>oons  and  mats, 
and  distributes  them  among  the  ])eoi)le  of  his  tribe,  thepeojile  going  to 
the  pile  and  each  taking  one  piei^e.  This  celebration  lasts  until  it  is 
nearly  daylight. 


'    1 


'Appendix,  page  724. 


I 
I  I 


lit  " 


536 


REPORT   OF   NATIONAL   MUSEUM,  1895. 


About  this  time  the  four  ofhrors,  r,he  kuO'tsT'nox,  the  (la'nr'iiox,  the 
ts'e'silaOnox,  and  the  t'a'nitsr'uox,  leave  the  house,  the  'ast  named  car- 
rying the  baton.    Thon  they  say: '    "  Here  is  food  for  you  (luc'iiutsa." 

This  is  t!ie  notice  for  the  last  great  feast  in  the  winter  dance  cere- 
monies. At  this  time  they  count  up  ail  the  mistakes  made  by  the 
ha'mats'a.^ 

For  fo'ir  days  after  this  the  ha'mats'a  runs  about  biting  the  people. 
On  the  fourth  night  the  yf'/wix*ila  calls  his  society  and  tells  them  that 
the  ha'msp'eq  is  to  be  burnt.  A  messenger  belonging  to  his  society  is 
sent  out  to  call  all  the  jteople  together.  He  is  given  a  button  blanket 
and  a  new  head  ring  and  neck  ring.    This  messenger  goes  to  every 

house  and  says  : '    "  Friends,  we  will  tame  our  great  friend ." 

Then  the  whole  tribe,  men,  women,  and  children,  assemble.  They  sing 
the  ha'mats'a  songs,  and  during  the  ensuing  day  the  ye'wix-ila  pays 
them  for  their  bites,  the  price  beii.;;  one  canoe  for  each  bite.  The 
women  who  danced  receive  bracelets;  t  m  who  sang,  button  blan- 

kets. These  presents  must  be  returned  wi  aterest  when  the  receivers 
give  a  festival  another  year. 

All  the  que'qutsa  must  now  leave  the  building.  The  fool  dancers 
and  bears  are  also  required  to  go  out.  Only  the  liA'mats'a,  ha'msham- 
tsEs,  no'ntsistalaL,  qoe'<ioasElaL,  nfi'ne  of  BaxbakurilanuXsI'wac,  and 
k-i'nqalaLala;  the  laxssl,  stay.  They  nail  the  door  up  Jind  close  all 
the  chinks  and  holes  in  the  wfills.  The  k'i'ncialaLala  take  the  batons, 
then  all  the  ha'mats'as  begin  to  cry  "  hap,  hap."  The  ha'mshamtsEs  cry 
"  wip,  wip,  wip,"and  all  the  others  utter  their  peculiar  sounds.  The  k-i'n- 
qalaLala beat  time,  and  each  sings  his  own  song.  During  this  time  the 
hil'mats'a  gets  excited,  goes  around  the  fire  and  around  the  ha'msp'eq 
four  times.  Then  they  lift  the  ha'mspV'q  and  pull  it  down,  laying  it  o 
that  it  slants  down  from  the  roof.  During  this  ceremony  all  the  ha'ma- 
ts'as are  naked.  Four  times  they  go  up  and  down  the  ha'msp'eq  while 
it  18  in  this  position,  crying  "hap,  hap."  Then  the  ha'msp'f'(|  is  taken 
down  entirely.  The  ha'mats'as  cut  it  into  four  pieces,  while  the  k*i'n<ia- 
laLala  and  the  others  who  are  present  make  as  much  noise  as  possible. 
Theu  four  ha'mats'as  carry  each  piece.  They  carry  it  around  the  fire, 
turning  in  front  and  in  the  rear  of  the  house,  and  crying  "  hap"  all 
the  time.  Then  they  throw  the  pieces  into  the  fire.  Next,  the  ma'wiL 
is  i)ulled  down  and  burnt  with  similar  ceremonies.  For  four  days  they 
remain  in  the  house  singing  the  new  ha'mats'a  songs.  On  the  fourth 
day  they  dress  in  red  cedar  bark,  strew  their  heads  with  feathers,  and 
black*  •!  their  faces.    Then  the  wii'leqa — the  first  meal  of  the  ha'msits'a 


'  Hatnfiyaal'  qa  a  qiiCqutsai'. 

Fond  for  you  qnfi'qutsa. 

2  Qfi  qKmxsAlo                         (jfi  kuXwni.tsKwr"  qa  dA'dai.tsdld 

For  turning  to  left  in  (|ani1'yu,          for  fulling  out  of  iianii  ,\  ii,  for  laugliiiifr  lli rough  qaniVyu. 

^Lamans  i.1'r,aLai',   iir-nKiuokoai',   laxaus     iiEiiioxtsr''  {XaiKiuiiKi'usKlagiliHk'as'o 

We  will         tnnio                frieudii                 our         groat  friend  (Real  skull  eater). 
BaxbakiialuLuXsi'waO). 


THE   KWAKIUTL   INDIANS. 


537 


Iv-l'U- 


•i'lKlsi- 


sifter  his  return  from  the  bush — is  celebrated.  Tlie  k'l'nqal.iLjUa  leaves 
the  house,  follo,ved  by  the  ha'mats'a,  each  singing  his  own  song.  They 
go  into  four  houses  and  are  fed  by  the  i)eoi)le.  Tlic  ha'mats'a  must 
eat  all  tlwt  is  given  to  him.  Then  they  walk  into  the  next  house,  where 
they  are  fed  again. 

Now  the  whole  tribe  assembles  again  in  the  house  of  the  yr''wix'ila. 
A  canoe  mast  is  put  up  in  the  middle  of  the  house,  and  the  master  of 
ceremonies  asks,  "Who  will  take  the  red  cedar  bark  off  from  the  people 
and  kee[>  it  until  next  winter?"  Whoever  intends  to  give  a  winter 
dance  the  following  winter  must  step  up  and  take  hold  of  the  stick. 
Then  all  the  people  take  their  rings  off  and  throw  tliem  into  the  fire. 
Four  only  are  kej)t  until  the  next  year.  The  people  tie  handkerchiefs 
around  their  heads  in  i)lace  of  the  cedar  bark. 

Then  "the  sound  of  the  batons  is  driven  out  of  the  house."  The 
people  beat  time  four  tin»es  and  then  throw  all  the  sticks  into  the  fire. 
This  is  the  end  of  the  winter  daiv  '^ 

After  biting  persons,  atul  particularly  after  eating  slaves  or  bodies, 
the  ha'mats'a  must  observe  a  great  many  rules.  1  mmediately  after  they 
have  eaten  of  a  corpse,  the  he'lig*a  brings  them  salt  water,  of  which 
they  drink  great  (juantities  in  order  to  produce  vomiting.  If  they  do 
not  vomit  as  many  pieces  as  they  have  swallowed,  their  excrements  are 
examined  in  order  to  ascertain  if  all  the  pieces  of  human  tlesh  have 
passed  the  body.  The  bones  of  the  body  that  they  have  eaten  ar*^  kept 
for  four  months.  They  are  kept  alternately  four  days  in  their  bedrooms 
on  the  north  side  of  the  house  where  the  sun  does  not  strike  tiiem,  and 
four  days  under  rocks  in  the  sea.     Finally  they  are  thrown  into  the  sea. 

The  ha'mats'as  are  not  aUowed  to  go  out  of  the  house  docu-,  but  they 
must  use  the  secret  door  in  the  rear  of  the  house  only.  When  one  of 
them  goes  out  to  defecate,  all  the  others  must  go  with  him,  each  carry- 
ing a  small  stick.  They  must  all  sit  down  together  on  a  long  log. 
They  must  rise  again  three  times,  and  do  not  sit  down  until  the  fourtii 
time.  Before  sitting  down  they  nuist  turn  four  times.  Uefore  they 
rise  they  must  turn  four  times.  Then  they  go  l>ack  to  the  house. 
Before  entering  they  must  raise  their  feet  four  tifues.  With  the  fourth 
step  they  really  pass  the  door.  They  go  m,  tlie  right  foot  first.  In  the 
doorway  they  turn  four  times  and  walk  slowly  into  the  house.  They 
are  not  allowed  to  look  back. 

For  four  months  after  eating  human  tlesh  the  ha'mats'a  uses  a  s[)oon, 
dish,  and  kettle  of  his  own,  which  are  thrown  away  after  the  lapse  of 
the  prescribed  time. 

lie  must  wear  soiled  cedar  bark.  He  nnist  stay  alone  in  his  betlroom. 
A  grizzly  bear  dancer  is  phrced  in  the  doorway  to  see  that  no  one 
enters. 

Before  taking  water  out  of  a  bucket  or  befiu'c  di])ping  it  out  of  a 
brook  he  nuist  dip  his  cup  three  times  into  the  water,  lb'  must  not 
take  more  than  four  uiouthfuls  at  one  time. 


*'' 


I! 


"    ( 


^f^^ 


538 


REPORT  OP   NATIONAL   MUSEUM,  1895. 


i  \ 

I  \ 

\ 

I  '- 

■  * 

H 

M 

j, 

1 

(, 

f 

' 

r  ' 

He  must  carry  a  wing  bone  of  an  eagle  and  drink  through  it,  as  his 
lil)8  must  not  touch  the  brim  of  his  cup.  He  also  wears  a  copper  nail 
to  scratch  his  head  witli,  as  his  nails  must  not  toiuih  his  skin,  elsr  liey 
would  come  oft".  For  sixteen  days  after  he  has  eaten  human  flesh  he 
must  not  eat  any  warm  food,  and  for  four  months  he  is  not  allowed  to 
blow  hot  food  in  order  to  cool  it.  For  a  whole  year  he  must  not  toucli 
his  wife,  iu>r  is  he  allowed  to  gamble  or  to  work.  When  the  dancing 
season  is  over,  he  feigns  to  have  forgotten  the  ordinary  ways  of  man, 
and  has  to  learn  everything  anew.  He  acts  as  though  he  were  very 
hungry  all  the  time. 

The  whole  cerenumial  of  bringing  back  the  novice  is,  according  to 
the  ideas  of  the  Kwakiutl,  a  repetition  of  the  same  ceremonial  per- 
formed by  the  wolves  who  attempted  to  bring  back  their  novices;  and 
the  following  tradition,  which,  however,  is  not  complete  in  all  its  details, 
is  made  to  account  for  its  origin : ' 

Mink  made  a  salmon  traj)  back  of  Qa'logwis,  the  village  of  the 
Kwakiutl.  The  ditterent  tribes  held  a  winter  ceremonial,  and  tlie  sons 
of  the  chief  of  the  wolves  h:"l  disaj)peared  in  the  woods.  While  there 
they  spoiled  Mink's  salmon  t;rap.  For  three  days  they  did  so.  Then 
Mink  becanu;  angry.  He  made  uj)  his  mind  to  watch  who  was  tamper- 
ing with  his  salmon  traj).  He  went  there  in  the  evening  and  hid  near 
his  salmon  weir.  Now  the  four  sons  of  the  wolf,  who  had  disai)peared 
in  the  woods,  came.  They  went  right  up  to  the  salmon  weir  aiul  took 
out  the  salmon  that  had  gone  into  it.  Then  Miidi  said  to  himself, 
"  Von  are  the  ones  who  tamjiered  with  my  weir."  They  sat  down  and 
ate  the  salmon  raw.  Mink  crawled  up  to  them  from  behind  and  killed 
them  witii  his  club.  He  cut  oti"  their  heads,  and  went  home  «'arrying 
the  four  heads.  Nobody  knew  that  he  had  Rilled  them ;  even  his  mother 
did  not  know  it. 

'2\-'w  the  wolves  were  going  to  bring  back  their  novices  after  two 
days.  When  the  time  came  for  bringing  the  novices  back,  Kur^'kuaxfioe 
was  master  of  ceremonies.  Mink  closed  all  the  holes  and  chinks  of  his 
own  liouse.  and  tied  ropes  of  cedar  aroun<l  it  to  strengthen  it. 

r.efore  daylight  Mink  went  in  his  canoe  to  Mf''mk*undis.  He  made  a 
siilmon  weir  of  stones.  Then  he  went  and  sat  down  on  a  rock.  He 
looked  at  his  weir.  "  What  lish  is  in  my  trap?''  he  said.  "A  small  bull 
head,'*  replied  the  traj).  Then  he  scratched  his  head.  "Oh,  that  is 
pretty;  1  am  working  hard  looking  after  my  trap!  Throw  it  into  the 
water!"  He  asked  again,  "What  lish  is  in  my  trap?"  It  rei)lied,  "A 
small  lloumler."  He  threw  it  into  the  water,  and  then  the  trap  had 
caught  lirst  an  eel,  then  a  dogiish,  a  i)erch,  a  silver  i)erch,  a  cohoes  sal 
moTi,  a  dog  salmon,  a  hnmpback  salmon,  a  steel-head  salmon,  a  sjjring 
siilnion,  and  tinally  a  si'siuL.  Then  lie  said,  "That  is  it;  that  is  it!" 
and  he  was  glad.  He  took  the  sCsiur.  out  of  his  trap  and  put  it  tlown 
on  the  rock.  He  broke  off  hemlock  branches,  laid  them  into  his  canoe, 
and  put  the  fish  on  top  of  them.    Then  he  went  home  to  his  house  at 


'  Ai)peii(lix,  paf;o  725. 


1 


,^>_ 


\         [ 

1    i 


THE    KWAKIUTL    INDIANS. 


639 


Qil'logwis.  He  went  ashore  to  his  housf.  FTis  mother  was  lying  flov/n. 
Then  Mink  spoke:  "Don't  stay  ]nMe,  grandmother,  but  carry  my  lish 
into  tlie  iionse."  His  niother  went  down  to  the  bea(;h.  Siie  went  to 
the  canoe  ani  looked  in  vain  for  the  lish.  Her  body  became  contorted; 
her  head  looked  backward,  because  she  liad  seen  the  si'sinL.  Mink 
waited  tor  his  motlier  a  long  time.  Then  he  arose  and  went  to  look 
for  her.  He  found  her,  and  saw  that  iier  wliole  body  was  (!ontorted. 
"That  is  tlie  way,  grandmother!  Are  you  so  glad?"  He  took  her  and 
straightened  her  body.  He  carried  the  si'siuL  himself  from  the  beach 
to  the  house.  He  |)ut  it  into  a  box.  It  became  evening.  The  i)eople 
intendetl  to  bring  back  the  novices  that  night.  In  vain  tliey  beat  the 
boards  for  the  expected  ones.    They  had  been  killed  by  Mink. 

The  people  were  still  singing  in  the  house.  One  of  the  chiefs  said, 
"Let  us  try,  dancers,  to  bring  back  our  novices."  Hut  when  they  did 
not  come  after  nunierous  attempts,  one  of  them  spoke:  "Dancers,  we 
are  not  going  to  succeed  in  bringing  back  our  novices."  One  of  them 
replied,  "  Wash  yourselves,  friends."  Then  the  last  one  spoke:  "  You 
who  are  not  initiated,  turn  your  faces  toward  the  rear  of  the  house. 
We  will  g(»  in  before  dark."  Then  the  i)eo])le  thought  they  would  have 
to  give  up  trying  to  bring  ba(^k  their  novices.  They  listened,  but  did 
not  hear  the  arrival  of  the  supernatural  power. 

Up  to  this  time  Mink  had  not  made  his  appearance.  Then  the  people 
said,  "What  is  the  matter  with  our  chief  K-«"'x*  (niiidc)?"  They  went 
to  fetch  him.  Now  Mink,  and  his  cousins  the  raccoon,  the  killer  whale, 
and  the  squirrel,  did  what  they  had  planned.  His  sister  Ts'E'stayukoa 
and  the  raccoon  went  and  pulled  out  a  board  in  the  rear  corner  of  the 
dancing  house.  The  raccoon  sat  down  in  that  corner.  Now  K-ex* 
came  in.  He  danced  a  little  while  and  went  out  again.  Then  he  came 
in  and  danced  again  with  his  sister.     He  sang, — 

Spread  your  It'gs,  Ts'k  staynkoji, 
Sjiread  ymir  lei^s,  Ts'K'stiiyukoa. — 

and  jumped  through  between  the  si)read  legs  <»f  his  sister. 

Then  he  came  in  again.  He  woie  the  heads  of  the  wolves  for  his 
mask.    Jiut  he  was  hiding  them  behind  his  blanket.  ,  He  sang: 

Miuk  is  wearing  the  middle  of  tlie  tuco  of  the  sous  of  the  chiif  of  tlie  wolves. 

He  went  out  again;  and  when  he  came  in,  the  heads  of  the  wolves 
were  attached  to  his  blanket.  Now  the  i)eople  tried  to  kill  him, 
because  they  saw  that  he  had  killed  the  sons  of  their  chief.  Then  he 
went  out  of  the  doorway  in  the  rear  while  his  friends  the  s(]nirrel  and 
the  raccoon  were  beating  the  (bnim.  He  came  in  again  wearing  the 
si'siuL  mask.  As  soon  as  lie  entered  the  door  he  uncovered  the  mask, 
and  all  the  peoi)le  died  in  convulsions  when  they  saw  it.  Then  K'ex* 
selected  all  his  relatives  and  the  i)eople  whom  he  liked  and  resuscitated 
them.    That  is  the  end. 

The  initiation  of  members  of  the  lower  grades  of  the  ts'e'tsaeqa 
is  not  attended  with  as  elaborate  ceremonies  as  that  of  the  la'xsa. 


K-  ' 


V^  ii^ 


«' 


f         ! 

ilM 


!;,■■' 


'H 


?7»^ 


WWM 


540 


RKPORT   OF    NATIONAL   MUSEUM,  1895. 


)       ) 


Th« '  •  initiation  is  calU'd  kiir''xalak".  Those  wl»o  are  initiated  by  the 
kur'xalak"  ceremonies  are  called  {j-ixseyi,  that  means,  leaning  against 
the  wall  of  the  nia'wiL.  In  most  cases  they  return  from  tlieir  initia- 
tions during  the  festivals  celebrated  to  bring  back  a  novice  of  the 
la'xsA.  Sometimes,  however,  while  the  people  are  assembled  at  a 
feast,  the  wi'xsa  or  kuc'xalak"  novice  is  taken  away  by  the  8i)irits,  and 
then  his  father  announces  tiiat  four  days  hence  he  will  be  brought 
back,  lie  calls  the  master  of  ceremonies  of  the  kuc'xalak",  who  wears 
a  head  ring  ornamented  with  live  feathers, — one  in  front,  one  ou  each 
side,  and  two  in  the  back.  His  face  is  painted  red.  lie  enters 
and  begins  to  go  around  the  lire,  swinging  his  baton  from  the  elbow. 
When  he  reaches  tlie  rear  (»f  the  house,  he  turns  around,  swinging  his 
stick,  and  then  gives  one  rap  on  a  board,  crying  at  the  same  time 
"ha'mamamama"  (very  rapidly).  As  socm  as  he  does  so,  all  the  peo- 
ple strike  the  boards.  Meanwhile  the  master  of  ceremonies  turns 
around,  strikes  the  board  again,  crying  "  hamamai'."  Again  all  the  peo- 
l)le  strike  the  boards  together  and  cry  "ha'mamamama."  These  cries 
represent  the  sounds  nuido  by  the  ghosts.  The  master  of  (ceremonies 
continues  his  circuit,  swinging  his  baton  all  the  time.  When  he  reaches 
the  door,  he  turns  again  and  proceeds.  When  he  reaches  the  rear  of 
the  house  the  second  time,  the  same  ceremony  is  repeated.  He  con- 
tinues his  circuit  in  the  same  way  as  before.  When  he  reaches  the  rear 
of  the  house  the  third  time,  he  turns  and  cries  ''yehee'"  and  gives  a 
rap  on  the  boards;  then  all  the  i>eoplecry  "  yehee/htlodo."  This  repre 
sents  the  sound  of  the  wolf.  While  the  people  are  beating  time  the 
master  of  ceremonies  turns  again  and  then  strikes  the  boards,  crying 
"yf'lu"'e,"  drawing  out  the  last  syllable  as  long  as  possible.  Then  the 
I)eople  strike  the  boards  all  at  the  same  time  and  repeat  his  cry. 

The  master  of  ceremonies  goes  around  the  fire  the  fourth  time,  aiul 
when  he  reaches  the  rear  of  the  house,  he  turns  and  cries  "  wr»wr»wo"  or 
"woc'p."  Then  the  people  beat  time  and  say  "kf"  (the  f  drawn  out 
very  long).  This  is  the  sound  of  Hai'alik'ila.  During  this  time  the 
whistles  of  the  ghosts  are  heard  continuously. 

When  the  master  of  i-eremonies  turns  tlie  last  time,  he  smiles  at  the 
people,  strikes  the  board,  and  cries  "  wo,''  to  which  all  the  peoide  reply 
"hiiii."    Tlie  ceremonies  of  this  evening  are  called  IdL. 

Now  the  chief  steps  forward  and  says,  "This  is  liuished,  friends; 
bring  in  your  boxes." '  While  he  remains  standing,  those  ])eople  who 
are  willing  to  bring  boxes  leave  the  house  and  soon  return  carrying 
them  on  tiieir  slumlders.  The  lids  and  ropes  of  the  boxes  are  thrown 
into  the  lire.  The  boxes  are  placed  in  a  row  in  the  rear  of  the  house,  the 
openings  turning  backward.  Then  the  ye'wix-ila  asks  one  of  his  rela- 
tives or  his  daughter  to  dance.  He  holds  a  large  staft'in  his  hand,  which 
is  called  qa'sop'r'(i  or  ''  feast  staff."  He  promises  to  celebrate  the  winter 
dance;  and  calling  ui>  his  father-in-law  says  that  he  was  (,'ompelled  to 


'Wii  uOuEmo'li",  g'il'xLax'ls  t'a'miiitso  Laos  iit'iiEiiio'k". 


li  I 


THE    KWAKIUTL    INDIANS. 


541 


',->  ?» 


or 


celebiji  ethe  winter  dance  without  having  had  ]»reviou8  knowledge  of 
what  was  coming,  and  requests  his  father-in  law  to  repay  him  for  the 
proi)erty  with  which  he  was  presented  at  the  time  of  the  niarriage  of 
his  daughter.  The  father-in-law  rises,  asks  the  young  man  to  give 
him  tiie  staff,  which  he  grasps  in  the  middle,  holding  it  horizontally. 
Then  he  calls  his  friends  to  take  hold  of  the  staff  with  him.  IJy  doing 
so  they  pledge  themselves  to  help  the  old  man  to  repay  his  son-in-law. 
He  says  how  miu'h  he  is  going  to  pay  to  his  son-in-law  and  returns  the 
staff  to  him.  Theu  the  latter  takes  it  and  carries  it,  pretending  that  it 
it  is  exceedingly  heavy,  saying,  "o,  o,  o,  o!"  It  is  supposed  that  the 
property  is  attached  to  the  staff. 

The  father-in-law  asks:  "  When  will  you  want  me  to  pay  you  all  this 
proi)erty  ?  "  Aud  the  young  man  says  that  he  wants  it  by  the  third  day. 
The  following  days  the  people  are  invited  to  feast  and  to  dance  in  the 
chief's  house.  A  sail  is  stretched  across  the  rear  of  the  house.  The 
seal  society  have  their  seats  close  to  this  Siiil. 

Now  the  nmster  of  ceremonies  rises  and  calls  one  man  (the  ma'mK- 
nats'enox),  whose  office  it  is  to  look  after  the  drum.  This  office  is 
hereditary.  The  master  of  ceremonies  says:  "Clo  and  bring  your 
inheritance."  The  man  rises,  steps  up  to  the  fire,  goes  ar<mnd  it,  leaves 
the  house,  and  soon  returns  carrying  the  drum  on  his  shouhler.  Ue 
stops  in  the  doorway,  turns  around  silently,  and  walks  around  the  fire 
four  times.  He  stops  finally  in  the  left-hand  rear  corner  of  the  house, 
where  he  puts  down  the  drum  on  its  Hat  side.  He  carries  a  small 
whistle  in  his  mouth  and  every  time  he  pushes  the  drum  he  blows  the 
whistle.  It  is  of  course  supposed  ihat  this  souiul  is  produced  by  the 
drum.  Theu  he  says,  ''It  is  done;  I  have  brought  my  inheritance." 
The  master  of  ceremonies  asks,  "  Did  you  bring  the  baton  with  you  ?" 
To  which  the  man  replies,  "  My  grandfather  has  been  dead  so  long 
that  I  forgot  this  part  of  my  inheritance."  He  is  sent  to  fetch  it,  and 
walks  out  of  the  hcmse'and  returns  in  the  same  way  as  the  first  time. 
He  deposits  the  batons  in  the  middle  of  the  rear  of  the  house,  and 
every  tim*^,  he  moves  them  he  blows  auother  whistle. 

Then  the  master  of  ceremonies  calls  another  man,  whoso  office  it  is 
to  look  after  the  eagle  down.  This  office  is  also  hereditary.  He  goes 
out  in  the  same  way  as  the  other  officer,  and  soon  returns,  carrying  a 
painted  bag  filled  with  down.  He  says,  "Here  is  the  bag  which  t  ly 
graid father  left  for  me  to  take  care  of."  He  walks  arouiul  the  tire 
foui*  times,  turning  in  the  front  and  in  the  rear,  and  tiujiliy  deposits  it 
in  the  right  hand  front  corner  of  the  house.  Then  four  men  take  four 
dishes,  each  takes  one  handful  of  down  out  of  the  bag,  and  puts  it  into 
the  dish.  The  down  is  pulled  apart  so  that  it  fills  the  dishes  entirely. 
The  owner  of  the  down  shakes  his  bag,  which  then  appears  to  be 
quite  full  again,  and  carries  it  back.  It  is  supposed  that  the  bag 
always  remains  full.  Then  the  master  of  ceremonies  takes  up  one  of 
the  dishes  and  asks  his  brother,  who  is  chief  of  the  que'qutsa,  to  take 


::•  r.<. 


liM 


'-  i. 


I{ 


^rr»" 


)     ^- 


542 


REPORT   OF    NATIONAL    MUSEUM,  1895, 


I    i 


another  one.  Tlic  naiiie  of  this  oHice  is  da'scijimr'  xa  kiie'xalak",  holder 
of  the  kiicxahik".  TIk^  olllcer  lias  the  name  (i'E'nitq'atas.'  Two  other 
men  take  the  other  two  <li.she>s  and  tliey  walk  around  the  lli'e  once. 
Then  they  l>e{;in  to  strew  the  down  on  the  heads  of  the  people.  The 
master  of  ceremonies  begins  either  witii  the  ha'msliaintsKs  or  with  the 
bear  fool  dancers  (nE'iKi'oi.Kla)  (see  \).  4!>!>  No.  Hi).  Then  hejjfives  eaf^le 
down  to  the  fool  dancers  and  to  all  the  other  dancers. 

Then  the  master  of  <xirenionies  goes  around  the  tire  again,  swinj-in^f 
the  baton,  lie  stops  in  tlie  rear  of  the  house  and  strikes  a  box.  All  the 
pe()ple  imitate  him.  Tiien  a  number  of  women,  who  are  hired  for  the 
purpose,  bejiin  to  dance. .  The  people  sing  one  song  for  ea(;h  of  the 
women.  After  this  dance  the  chief  of  the  (jue'qutsa  promises  a  feast 
for  the  next  (hiy,  and  the  people  go  home. 

The  next  morning  a  number  of  que'([utsa  go  around  from  house  to 
house  to  invite  the  peo|)le  for  the  feast.  The  same  women  who  danced 
the  tirst  night,  dance  this  evening.  Again  a  feast  is  announced  for 
the  following  day.  On  this  (biy  all  tlie  dancers  who  are  allowed  to 
wear  masks  enter  lirst  and  arrange  themselves  behind  the  sail,  wearing 
their  masks.  Then  the  people  enter,  last  of  all  the  master  of  cere- 
monies, wearing  his  cedar  bark  ring,  his  face  painted  red.  Again  he 
swings  his  sti<;k  from  the  elbow,  turns  in  the  house,  and  8ays"woi  woi," 
and  strikes  the  box.  Then  all  the  people  beat  the  boxes  for  about  ten 
minutes.  Suddenly  the  master  of  ceremonies  stretches  out  his  arm 
and  swings  the  baton  slowly  all  around.  The  people  stop  beating  time 
at  once,  lie  continues  swinging  his  baton,  and  swings  it  faster  and 
faster.  Finally  he  beats  the  box  again,  and  again  all  the  peojjle  begin 
to  beat  time.  Now  the  dancers  are  heard  behind  the  curtain,  each  with 
his  peculiar  sound.  The  curtain  begins  to  shake  and  is  h)wered,  all 
the  masks  standing  behind  it.  This  is  the  end  of  the  celebrati<)u  of 
the  third  night.  Again  a  feast  is  promised  for  the  next  day.  This 
evening  the  same  ceremony  is  repeated,  but  after  all  the  masks  have 
api)eared  in  the  rear  of  the  house,  the  young  person  wiio  had  disa|)- 
peared  in  the  beginning  of  the  ceremonies  comes  out  from  the  right 
hand  rear  corner  of  the  house.  He  sings  his  new  song  and  dances. 
Then  his  father  brings  out  all  the  i)roperty  given  to  him  by  his  father- 
in-law  and  distributes  it  among  the  people.  Uracelets,  copi):ns,  and 
spoons  are  given  to  the  women  and  children.  Silver  bracelets,  kettles, 
tand  box  covers  are  given  to  the  men.  Before  the  people  go  home  the 
chief  promises  another  feast. 

The  following  day  the  people  assemble  again,  and  a  feast  is  cele- 
brated, in  which  everybody  takes  jtart.  Before  they  begin  to  eat,  the 
host  brings  all  the  button  blankets  which  he  has  received  from  his 
father-in-law  and  distributes  them.     The  women  receive  white  blankets. 


'Accordinj;:  to  tradition,  tlie  first  mnii  of  tliis  name  invited  the  people  to  a  feast, 
but,  instead  of  feeding  them,  only  taught  them  four  sougs.  The  name  means,  eating 
songs. 


n 


r 


THE    KWAKIIITL    INDIANS. 


643 


i",  holder 
Pwo  otiier 
lire  once. 
»l)le.  The 
•  with  tiic 
ives  ciifile 

swiii<;iii}j 
.  All  the 
(I  for  the 
,(;h  of  the 
les  ii  feast 

I  hou.se  to 
lo  (lanced 

II  need  for 
llowed  to 
I,  wcariiifif 
1'  of  cere- 
Aaaiii  he 


woi  woi. 


about  ten 

t  his  arm 

itinf?  time 

aster  and 

>l>le  be}»in 

each  with 

rt'ered,  all 

jratiou  of 

ly.     This 

sks  have 

id  disap- 

;lie  rif»ht 

dances. 

lis  father- 

);ns,  and 

S  kettles, 

home  the 

t  is  cele- 

1)  eat,  the 

from  his 

blankets. 


to  a,  feast, 
UUH,  eatiug 


This  18  called  a  present  to  wipe  the  mouth  with  (da'yaxstano).  Each 
person  receives  one  dish  and  spoons,  whicli  tiicy  take  home  after  the 
feast.  After  this  feast  the  novice  receives  his  name.  Then  the  people 
leave  the  house.  The  purilication  of  the  novice  is  performed  in  the 
same  way  as  described  above  (see  p.  5.51'). 

Sometimes  the  kuc'xal  tk"  bcffins  with  a  curious  conti^st  between  the 
ts'c'tsaeqa  and  the  profane.  This  ceremony  is  used  by  the  Kwakiutl, 
Ma'malelecjala,  Nimkish,  Lau'itsis,  T'i;na'\tax,  Ts'a'watKr'nox,  Axua'- 
mis,  (^oe'xsotV'iiox.  The  tribes  forminj;  the  Newettee  and  Koskimo 
^Tonj)  use  the  jjhost  dance  in  its  place.  Mr.  (ieorjje  Hunt  told  me  the 
following  instance  of  the  performance  of  this  ceremony: 

The  Q'o'mk'fitis,  VValas  Kwakiutl,  and  Kue'xa  had  eelebrated  the 
ts'e'tsaeqa  without  invitinj^  the  Gur-'tEla,  the  hiffhest  of  the  Kwakiutl 
tribes.  Then  the  chief  of  the  last-named  tribe  called  all  his  p(M)ple 
together  into  his  house,  lie  put  up  a  long  pole,  tiie  •'  winter  danee  pole," 
leaning  it  against  the  beam  of  his  house,  and  asked  his  people,  "Are 
you  glad  to  hear  the  winter  dance  going  on  at  the  otiier  end  of  our  vil- 
lage while  you  are  asleep  in  your  houses:'  If  you  want  to  remain 
ba'xus,  do  so.  If  you  want  to  Join  the  winter  dance,  then  one  of  y<m 
step  up  and  touch  this  pole."  As  nobody  stepi)ed  up  to  touch  the  pole 
he  put  his  hand  on  it  himself  and  said:  ''  1  will  be  the  ye'wix-ila;  but 
first  let  us  all  turn  ourselves  into  dogs"  (wa'tse;  in  the  ordinary  lan- 
guage, wao'tse).  Then  all  his  i)eople  took  oft'  their  el(»thiiig,  even  their 
earrings  and  anklets,  the  women  keeping  only  a  small  petticoat. 
They  blackened  their  faces  and  hands  and  painted  men's  and  dogs' 
faces  all  over  their  bodies.  Then  they  ^iit  the  winter  dance  pole  in 
pieces  about  a  fathom  in  length  each.  Tlie  (liiief  oiileied  them  to  cut  a 
hole  in  the  rear  wall  <tf  the  house.  A^ftc  :his  was  done,  tliey  went  out 
secretly  and  from  the  rear  api)roaclied  the  house  in  which  the  other 
tribes  were  celebrating  their  winter  dance.  Then  they  barked  like  dogs, 
broke  through  the  rear  wall  of  the  house,  and  drove  out  all  the  dancers, 
including  even  the  ha'mats'a.  They  broke  the  canoes  and  all  the 
belongings  of  the  dancers.  This  was  their  revenge  for  not  being 
invited  to  the  festival.  This  ceremony  is  called  wa'ts'axt,  which  means, 
dogs  running  from  one  house  to  the  other. 

Now  the  ts'et'saf'qa  assembled  on  one  side  of  the  street,  while  the 
"dogs"  or  the  ba'xus  assembled  opposite  them.  The  chief  of  the 
(irue'tEla,  standing  in  front  of  his  tribe,  asked  theye'wix'ila  of  the  other 
tribes,  "Can  you  throw  the  supernatural  power  among  us  .'"  Then  the 
ts'e'tsaeqa  began  to  beat  time,  the  ([Ue'qutsa  and  nie'emqoat  all  stand- 
ing together.  Then  the  t'o'X'uit  with  the  f'-og  step])ed  out  from  among 
the  ts'e'tsaeqa  and  danced  like  the  ma'iiuuia,  trying  to  catch  his  sui)er- 
natural  power.  After  some  time  she  apparently  caught  it  in  her  hands 
and  threw  it  against  the  "dogs."  The  first  throwing  is  called  the 
daE'lk"  (dEda'LElaL,  Newettee  dialect),  which  means  laughing.  The 
dogs  laugh  and  bark  all  at  the  same  time. 


r 


'  ^{.    11 


1    i 


^F^ 


544 


REPORT   OF    NATIONAL    MUSEUM,  1895. 


Then  the  tK'r>t/sar'(|!i  beat  time  again.  Again  tlio  dancer  t^anght  his 
suiKM'naturr.l  power,  went  four  times  forward  and  backward,  turned 
arouiul,  and  tlirew  it  against  the  dogs.  Then  tliey  satd(»wn,  still  laugh- 
ing, and  began  to  scratch  their  heads.  Again  they  barked.  The 
ts'e'tsaciia  beat  time  for  a  third  time,  and  the  dancer  caught  the  super- 
natural power  again.  She  went  forward  aiul  backward  with  quick  steps, 
turnetl  around,  and  threw  it  again.  Then  the  dogs  rushed  into  the 
water,  scratching  and  lubbing  their  bodies,  which  means  that  they  are 
removing  the  ba'xus  from  their  bodies.  They  barked  and  came  out 
again. 

Now  the  (iiie'qntsa  of  the  other  tribes  assembled  in  a  group  by  them- 
selves and  sent  f(uir  men  to  the  dogs,  apparently  to  send  some  message, 
but  a<^tually  in  oider  to  carry  to  them  some  red  cedar  bark.  After  they 
had  returned,  the  dogs  in  their  turn  sent  four  of  tiieir  number  to  fetch 
some  more  cedar  bark.  This  is  repeated  four  times,  and  is  called 
ts'a'ts'exsila — that  is,  pretending  to  carry  messages. 

Now  the  chief  of  the  qml'qutsa  spoke  to  his  i)eople :  "  Take  care ;  don't 
give  in,  and  remain  what  you  are."  All  his  peoph^  arose.  Then  the 
qml'qutsa  beat  time  again,  and  the  dancer  continued  her  dance.  Sud- 
denly she  was  seen  to  hold  red  cedar  bark  in  her  hands.  Four  times 
she  went  backward  and  forward  holding  the  cedar  bark  and  moving  her 
hands  up  and  down.  She  timed  four  times,  and  every  time  stretched 
her  hands  out  as  though  she  was  going  to  throw  the  cedar  bark  against 
the  "dogs."  The  fourth  time  she  really  threw  it.  Then  all  the  people 
8tooj>ed,  and  when  they  arose  again  they  had  cedar  bark  rings  on  their 
heads. 

Then  the  hamats'a,  nu'LmaL,  na'ne,  and  the  other  me'em(ioat  of  the 
Gue'tEla  began  to  get  excited.  The  chief  pushed  his  son  toward  them. 
They  surrounded  him  and  dragged  him  arcmnd  until  all  of  a  sudden  he 
disappeared.  Then  it  was  said  that  the  supernatural  power  had  taken 
him  away  from  the  ha'mats'a.  This  novice  was  now  kue'xalak".  The 
chief  next  invited  all  the  "dogs"  and  the  ts'e'tsaeqa  into liis  house  and 
annou.iced  that  after  four  <lay8  he  was  going  to  try  to  bring  the  novice 
back.  This  is  called  wa'sdaua  qaj/r-'k",  or  short  assembly,  and  takes 
the  place  of  the  qap'e'k"  ceremony  described  above.  The  kuc'xalak" 
then  continues  as  described  before. 


X.  The  Winter  Oeeemonial  at  Fobt  Rupert,  189r>-9(J. 

In  the  preceding  chapter  1  have  given  a  general  description  of  the 
ceremonial  of  the  initiation  of  a  single  novice.  When  the  ceremony  is 
actually  in  i)rogress,  there  are  several  novices  to  be  initiated,  feasts  are 
being  held,  and  numerous  incidental  ceremonies  are  i)erformed  which 
depend  upon  circumstances,  such  as  atonement  for  mistakes,  rivalry 
between  chiefs,  and  so  forth.  In  order  to  make  clear  the  character  of 
the  ceremonial,  T  will  describe  in  the  present  chapter  the  ceremonial  as 
it  actually  took  place  and  so  far  as  I  witnessed  it  in  the  winter  of 


THE    KWAKIUTL    INDIANS. 


545 


1  of  the 
inony  is 
ists  are 
which 
rivalry 
acter  of 
)nial  as 
uter  of 


IHO.VtMJ.  Af  that  time  three  tribes  ha«l  assembled  at  Fort  Rupert 
(TsiVxis) — *  .wakiiitl,  tlie  Koskimo,  and  Na'cfoaqtoii.     Tlie   Kos- 

kimo  inchuled  also  the  (I'o'pV-iiox,  L'ii's(|'('iiox,  and  (lua'tsVnox.  1 
reached  I'ort  llupert  on  November  15, 1895,  aud  shall  record  hero  what 
I  saw. 

On  the  Kith  of  November  one  of  the  Nfi'q'oaqtoq  ;,'avo  a  feast.  The 
Kwakiutl  ):ad  tlieir  seats  in  the  rear  of  the  house,  tlie  Koskimo  at  th'.' 
right  hard  side,  the  NiV(i'oa<|tmj  on  the  h'ft  hand  side.  When  all  had 
aaseml>leil,  the  chief  sjieaker  of  the  Na^foaqtoq  said:  ''Wehrome, 
friends.  Now  that  you  have  all  come  in,  take  the  handles  of  your 
batons  and  sinjj.'"  Then  the  batons  were  distributed.  IManks  were 
liiid  for  beatinji^  t'luu'.  While  the  people  were  still  comin/jf  in,  one  of 
the  quc'tsKm  (quc'(pitsa)  befjan  to  tease  a  fool  daiu'cr,  who  intended 
to  give  up  his  d.iiice  and  to  become  a  quc'cpitsa.  lie  pulled  his  nose, 
rubbed  it  with  snow,  and  threw  snowballs  at  it.  As  stated  before, 
the  fool  dancer  is  supposed  to  have  a  long  nose,  and  to  resent  all  allu- 
sions to  the  nose,  lie  does  not  allow  it  to  be  touched.  The  «iuri'(iutsa 
tried  in  this  manner  to  excite  him  so  as  to  ]>revent  him  from  leaving 
the  seal  society  and  becoming  a  <iue'(iutsa.  Finally,  a  number  of 
qur''«iutsa  Joined  the  lirst  que'tsEm.  They  pulled  the  nose  of  the  fool 
dancer,  spat  on  it,  and  smeared  it  with  grease,  notwithstan  ling  his 
en'^eavors  to  esca|»e  them.  Finally,  they  tied  him  to  one  of  tlie  house 
I  and  <H)ntinued  to  maltreat  his  nose.    Now  the  Kwakiutl  sang 

t  ngs.    They  were  followed  by  the  Koskimo,  who  sang  two  songs 

in  their  turn.  Meanwhile  the  meal,  which  consisted  of  soap  berries, 
had  been  i)repared,  and  the  speaker  held  up  a  dish  which  was  intended 
for  the  first  ha'mats'a.  lie  shouted:  "This  is  the  dish  of  Yaqois.'" 
The  dish  was  carried  to  him.  The  members  of  the  seal  so(uety  re- 
ceived their  shares  in  order,  next  the  women,  and  iinally  the  (pie'- 
qwtsa.  Now  the  host  turned  to  the  fool  dancer  who  was  tied  to  the 
post,  and  whom  the  people  were  teasing  again.  He  said:  "I  will  ask 
your  friends  to  stay  at  their  idaces  for  a  little  while  because  I  am 
cooking  for  you,  and  Avish  to  ieed  you."  Then  several  of  the  fool  dan- 
cers came  to  his  assistance.  They  licked  the  grease  off  from  his  nos(^, 
untied  him,  and  took  him  back  to  his  seat.  As  soon  a.t  the  dishes  were 
distributed,  the  host's  assistants  began  to  i)rei)are  the  second  course, 
which  consisted  of  rice.  While  the  people  were  eating,  the  ditferent 
societies  uttered  tlieir  cries: 

"The  hens  are  pecking!"  ' 


"The  great  seals  keep  on  chewinj 


».( 


'  G'Tixiiiioiis  in'iii'.iiKi'k"  \vi'liiri-«'lii. 
Wi)  oanio         rrieiidrt    all  in  tlio  lioiiHc. 

Ifi'gMistuliig'aoB,    iir'iiKiiio'k". 

go  upward   (siii};),  frioncls. 

-  l-o'ciuliis  Yri'(ioi8. 
■''iKiii.iVLg'a  <ia(iaiirir>'. 

••  YiVlaLxoi.ax'  qaiiik'oaLg'a  uir'euiko:it8r''k- 
NAT  MUS  95 35 


\Vai'g*a  (VaxLil'lii.axH 
<!<>  >iu  !    take  at  the  biiuilli^ 


ra'iuiayii 

thu  butoiiH 


(|a  N 
fur  to 


.111!.,  i 


T>^ 


I 


546 


REPORT    OF    NATIONAL   MUSEUM,  1895. 


1 

^11 

"The  food  of  the  jjreat  killer  whales  is  sweet."* 

"The  fo(»d  of  the  foolish  boys  is  sweet."  ^ 

"The  great  rock  cods  are  tryin}i:  to  j^et  fbod."^ 

''The  great  sea  lions  throw  their  heads  downwards."' 

The  Mosnios  said:  "  It  will  be  awful."'' 

When  uttering  these  cries,  the  nienibc^rs  of  the  societies  lifted  their 
spoons  and  seemed  to  enjoy  the  fun.  Next,  tlie  Koskinio  (tribe)  littvd 
their  spoons  and  all  cricil  ''yfi."  Then  they  ate  as  <|uickly  as  tiiey  could, 
and  all  the  dillerent  (lue'qutsii  societies  vied  with  each  other,  singing 
all  at  the  same  time. 

Next,  a  man  arose  who  acted  as  though  he  was  a  Haida.  He 
delivered  a  sijcech,  during  which  he  made  violent  gestures,  imitating 
the  sound  of  the  Haida  hmguage.  An  interpreter  who  stood  next  to 
him  translated  the  i)retended  meaning  of  his  si)eech,  which  was  sup- 
posed to  be  of  tlie  nature  of  thanks  to  the  host  for  the  soap  berries, 
because  they  were  one  of  the  principal  food  articles  of  the  Uaida,  and 
because  the  speaker  was  pleased  to  eat  the  kind  of  tood  to  which  lie 
was  accustomed  in  his  own  country,  lie  continued,  saying  that  he 
carried  a  box  tilled  with  tbod  which  he  was  going  to  give  to  the  jierson 
who  wimld  pronounce  his  name.  Then  the  host's  daughter  was  called 
upon,  and  was  asked  to  say  his  name.  Me  began.  (1-a'tsd,  which  she 
repeated:  Sc'as,  which  she  also  repeated;  then  followed,  spoken  very 
rapidly,  (^oagriTi  (lustatc'n  Gusgitatc'fi  (lusoa't  Qoagv'ns  (^)aqri'xsl  i." 
Then  she  said:  "lean  not  say  this;  1  nnist  go  to  school  in  order  to 
learn  it."  The  Haida  asked  her  to  go  to  school  with  him  for  lour 
nights;  tiicn  she  would  know  it.  The  girl's  father  intevrupted  them, 
saying  that  he  wanted  to  wash  his  daughter  before  she  went  to  school 
with  him. 

Now  the  Kwakiutl  and  the  Koskimo  sang  two  songs  each,  before  the 
rice  was  dished  out.  After  the  songs  the  host's  father-in  law,  who  had 
contributed  the  rice  for  the  feast,  spoke  as  follows:  ''O,  friends  I  1  have 
not  hnished  giving  food  for  the  marriage  of  my  son-in-law  to  my 
daughter;"  and  turning  to  his  son-in-law,  he  continued:  "Don't  say 
that  word.  Dim't  refuse  my  kind  offer,  else  I  shall  be  ashamed.  I  do 
not  do  the  same  as  other  people,  who  only  i)jet('nd  to  give  feasts,  giv- 
ing only  to  those  who  have  to  buy  my  ]»ropevty  li'om  me."" 


'Q'A'xaivX'wisf a<>'!v  niiia  iiix'OiKixtsck' ! 

^(^'iVxaaX'wist'iig-a  naai;".  A-iiilviirk'! 

■■'ViVlai.xrii.ak*  hiViiiOkMi,}i;'a  t'o  fDpntHr! 

•"'r'a'wi'iasfi'a  i,'r'i/(''X("'utsO ! 

''  X'd/.eii'iuWMU.tHi'. 

''This  Joko  has  been  known  tor  aliont  oi<ilit  yi-ars,  an<l  is  oftrn  ropoatorl. 

'The  son-in-hiw  liatl  hesitated  to  accept  tlie  rice  iov  tliiri  least  ami  th<'  old  man 

referred  to  this  l'u(!t. 

(^ii'i-i:n,  ncnKnio  k",    ff-a  iinila    \vi  si.n  wi  \v  isilai;a,  g'i'i.KU  k''c  tsEnac  i,'i;i'i,(ioai-a 

Y('«  1  Crioiids,      for  this  riiiNun    noli  |Mior,  iis  1  lliii»lic(l 

wa'wai.gila.  xi;n  ui'-gii'inpo.     Qoa'la  nc'kTd  ,  <iori'la  nek-  scs   wfi'idKnios. 

giving  I'ooil  ill  tile  tinii' of     my     snn-iu-law.  Don't         hiiv,  ilon't  spi'iik  tliiit     your  \Vonl. 

iiiiirriugo  to 


m 


-I 


ted  tlieir 
)e)  lil'U'd 
ey  ('(Mild, 
,  singing 

ida.  I  le 
imitating 
i  next  to 
was  sup- 
»  borries, 
lida,  and 
wli it'll  111'- 
•  tbat  lie 
le  iievson 
as  (billed 
'liich  slie 
I  ken  very 

liqri'xsl  1." 

I  order  to 

for  four 

ed  tliein, 

to  seliool 

efore  the 

who  had 

!  1  have 

w  to  my 
)n't  say 
d.     1  do 

>ists,  giv- 


()1(1  mail 
(iri'i.i|Oiii.ii 

llr.islK'il 

rL'i.(lF,in''s, 
iiiir  \toril. 


1    ti 


THE   KWAKIUTL   INDIANS. 


547 


While  the  rice  was  being  eaten  a  man  arose  and  announced  that  he 
was  going  to  buy  a  copper  from  FywauuXts("\  Tlu^  latter  replied,  but 
in  bis  spee(;h  he  made  a  mistake,  naming  the  summer  nam.^  a  person, 
lie  was  interrupted  at  once  and  compelled  to  sit  down. 

.Noi'cmher  Js. — In  the  morning  the  Kwakiutl  assembled  in  their 
secret  meeting  place  in  the  woods.  A  new  bear  dancer  and  fool  dancer 
were  to  be  initiated  in  the  evening  and  the  plan  of  the  festival  was 
laid  (Hit.  At  the  same  time  the  song  makers  taught  the  people  the 
four  new  songs  wliich  the  father  of  tite  new  bear  dancer  had  bought 
from  them,  and  which  were  to  be  sung  in  the  evening.  Then  ()a'lSax()la, 
who  was  going  t(»  give  the  dan(;e,  nnide  the  following  speech: 

Now  come,  my  tribe,  come  Nu'xiu'mis,  come  Ho'i.Elite,  come 
LE'mg-ala,  x-T'xak-ala,  and  Xi'iiaii'alakucla.  Now  5  will  make  my  speech 
on  this  place  of  my  friends.  I  will  let  yon  know  my  heart,  friends. 
We  will  begin  to  beat  the  boards  this  rdght.  Vou  shall  begin  the 
songs,  D»"''mi8,  {lud  you  WaxsSanulisax,  and  you  NaXnalisax,  you 
song  makers.  That,  Ts'a'()anu'  anddo'koayfi,  is  all  tbat  we  say  to  our 
friends." 

Then  NE'msiieuiiit  arose  and  an.Nwered:  *' I  am  the  one  who  was 
struck  by  the  words  of  our  friend."  All  the  men  who  were  sitting  on 
the  ground,  said:  ''Goon!"  lie  continued:  "Now  come!  Listen  to 
the  speech  of  our  friiind  on  this  ground  and  take  care  else  the  secret  of 
our  song  makers  will  be  known.  I  say  this.  Nu'xncinis  and  lIo'LElitf'. 
Take  care,  friends.    I  say  this,  Lirnigala,  I  say  this,  x-fxak-aiu." 

Tlicn  the  S(mg  makers  sung  and  put  words  into  the  old  songs.  Now 
the  song  maker  linlshcd.  Then  the  men  who  gave  the  ceremonial  told 
how  many  dancers  there  were  to  be  and  how  many  songs.  Now  he 
finished.  Then  the  song  maker  took  as  many  sticks  aa  there  were  to 
be  dancers,  and  gave  them  to  him.  Then  the  nnin  who  gave  the  cere- 
monial nanuMl  each  dancer  and  said:  "•This  will  be  the  song  of  Cia'yax- 
stahisas,"  and  j)ushed  one  stick  into  the  ground.  Then  he  called  the 
name  of  another  one  and  jiut  a^  stick  into  the  ground,  lie  put  down  as 
many  sticks  as  there  were  women  who  were  to  dance. 

When  he  had  spoken,  LE'mg-ala  arose  and  asked  his  tribe:  ''How 
will  you  dress?"  The  cliief  of  the  killer  whales,  <,)a«|ULayi,  aru.^  '  and 
said  he  would  go  with  his  iriends,  and  tiieelii«?f  (»f  tiie  policem  rsdii'- 
kwayn,  arose  and  said  he  would  go  with  his  jiicn  and  they  woe'd  dress. 
LE'mgala  was  standing  all  the  time  w hih'  the  people  Avcre  speaking. 
Aftev  they  had  linished,  he  said:  Now,  (^)a'quLayi,  now  Gn'kwayu, 
you  have  iinishcd  your  speeches.     1  tliaiiic  yon.     Why  should  you  be 

QofiJa    LiVqoa  xi;n  mVciaf  <ia  h  a  i.kii  .uia  xtsala.     K'l  Bi:n  he  i|aj,'-ilc  da  l(K';wa'uF,- 
Don't    push  liacU    my     heart       lor     elsi'  I        asliaiiicil.  Noll  (littliim      tlio      (ollitir) 

maxH        k'liO  k'uaxiilac        rawm  la  walacialiit.  tlc'iinni  ui'iiEmOk" 

11)01.   wl;o  merely  prt'triid  ((>  lid     and     Use  oiio  who  has  to  lni\ my  wenltU.       Xlint  is  it        i'riendf? 
(((i({ive  I'eiints) 

(jants  Hi-  k'a.     \Va! 
wo       fluy.         vVal 


ipp. » 


.It:"! 


548 


REPORT   OP    NATIONAL    MUSEUM,  1895, 


K    r  ; 


m 


Hsiiamed,  friends'?     We  do  not  need  to  be  ashamed  of  what  we  are 
doing  here  in  the  woods." 

Ho  continued:  "Now  take  care,  members  of  the  seal  society !  put  on 
your  painting  of  charcoal.  Take  good  care  of  what  we  aie  doing  in  the 
house;  if  anything  sliould  happen  to  one  of  our  masks  you  must  get 
excited.    Wa,  wa!" 

After  their  return  they  were  invited  by  one  man  of  the  tribe  to  a  seal 
feast  in  which  tlie  Na'q'oaqtoq  and  Koakimo  did  not  take  ])art,  because 
seal  feasts  are  considered  a  i)rivilege  of  the  noblest  tiibe,  namely,  the 
Kwakiutl.  The  seal  was  singed  and  boiled.  Then  the  skin  with  the 
adhering  blubber  was  cut  spirally  all  around  the  body,  and  handed  to 
the  men  wlio  stood  up  all  around  the  house.  They  received  about  a 
yard  of  blubber  each.  Tlien  the  host  made  a  short  speech;  and  after 
the  four  feast  songs  were  sung,  they  all  fell  to.  After  the  blubber  was 
dispatched,  the  meat  was  distributed  in  dishes  and  eaten. 

In  the  evenii  j'  the  father  of  the  new  bear  dancrer  gave  a  feast.  The 
Kwakiutl  sat  in  the  rear  of  the  house,  the  Koskimo  on  the  left  hand 
side  on  entering,  the  Na'cfoaqtoq  on  the  right  hand  side.  Wiien  all 
had  entered,  the  members  of  the  seal  society  came  in — first  the  bears 
dressed  in  button  blankets.  Tliey  had  bears'  paws  on  their  hands,  put 
on  likeniittens.  They  remained  standing  m  the  door  and  looked  around 
wildly.  The  next  to  enter  was  the  Ts'O'nrxioa,  who,  according  to  the 
tradition,  is  sleeping  all  the  time.  She  had  her  eyes  closed  an  1  attempted 
to  go  to  the  rear  cf  the  house,  turning  to  the  left,  while  the  customary 
circuit  is  to  the  right.  One  of  the  messengers  who  was  stationed  in  the 
door  took  her  by  the  arm  and  led  her  to  the  right.  A  rope  was  stictchcd 
from  the  door  to  her  place,  along  which  she  walked  to  her  seat  in  the 
rear  of  the  house,  feeling  her  way  by  means  of  the  rope.  The  next  to 
enter  were  the  fool  dancers.  While  they  were  going  to  the  rear  of  the 
house  a  loud  noise  was  heard  outside.  They  pretended  to  be  afraid, 
hid  their  faces  among  the  people,  and  hastened  to  their  scats  in  the 
rear  of  the  house.  The  noise  came  nearer,  the  door  opened,  and  in 
came  the  killer  whales,  young  nuni  and  boys,  dressed  in  blankets  and 
having  long  carved  fins  attached  to  their  back  s.  Some  of  these  consisted 
of  a  sheath  in  which  a  carved  board  was  placed  so  that  it  could  be  pulled 
out  and  dropped  back  by  means  of  strings,  thus  giving  the  appearance 
of  a  fin  which  was  alternately  lengthening  and  shortening.  The  men 
came  in  stooping  down  low,  so  that  the  fins  stood  upright.  They  blew 
like  whales,  turned  in  front  of  the  fire,  and  slowly  went  to  the  rear  of 
the  house,  leaving  the  fire  to  their  left,  stopping  and  blowing  on  their 
way.  After  they  had  made  one  circuit  they  disappearetl  again.  Next, 
a  number  of  people  came  in,  spreading  their  blankets  and  imitating 
motions  and  voices  of  ducks.  They  went  to  the  rear  of  the  house.  As 
soon  as  all  had  assembled  the  people  began  to  sing.  Suddenly  a  man 
holding  his  young  sou  on  his  arms  rushed  out  of  the  right  hand  rear 
corner  of  the  house,  ran  around  the  fire  uttering  the  cries  of  the  uu'l- 


THE   KWAKIUTL   INDIANS. 


549 


earaiice 

he  men 

jy  blew 

rear  of 

an  tlieir 

Next, 


maL  ''hi,  hi,  hi,  lii!"  and  pushing  right  and  left  with  a  dagger  which 
he  was  carrying.  At  the  same  time  he  smeared  his  son's  face  with  the 
mucus  of  his  nose,  thus  "  imbuing  him  with  the  sacred  madness  of  the 
nu'Lmai-i."  The  poor  child  was  frightened,  and  cried  piteously  during 
the  ceremony.  This  was  his  initiation  in  the  nfi'LmaL  society.  It 
hai)i)ened  during  an  interval  between  the  four  songs  which  were  sung 
before  the  meal. 

After  the  people  had  eaten,  the  bear  rushed  out  of  the  same  corner 
whence  the  fool  dancer  had  come.  He  was  dressed  in  a  bear  skin  and 
came  out  on  all  fours,  jiawing  the  ground,  growling,  and  looking  wildly 
upon  the  spectators.  The  ])eople  began  to  sing  the  first  of  his  new 
songs,  and  eighteen  women  danced  accomi)anying  the  song,  in  order 
to  api)ease  bis  holy  wrath.  The  songs  pacified  him,  and  he  disai)peared 
again  in  the  corner  of  the  house  from  which  he  had  come  and  where 
he  is  supposed  to  be  initiated.  After  this  the  second  course  was  served, 
and  then  the  people  dispersed,  each  lighting  his  torch  and  wending 
his  way  home  along  the  dark  street  or  down  along  the  beach  and  up 
the  narrow  bridges  which  cross  the  stream  leading  from  the  beach  to 
the  street.  Soon  the  glimmering  lights  disappeared  in  the  houses, 
where  the  fires  were  tended  before  everybody  went  to  his  bedroom  to 
enjoj  the  rest. 

On  the  19th  of  November  the  first  ha'mats'a  gave  a  feast  of  salmon 
and  berries.  Early  in  the  morning  he  himself,  accomi)anied  by  the  seal 
society,  went  from  house  to  house,  their  faces  blackened,  and  dressed 
in  their  various  ornaments — the  fool  dancers  with  their  lances,  the 
bears  with  their  enormous  paws.  The  fool  dancers  knocked  at  the 
doors  with  their  lances.  Ther.  they  entered  and  invited  the  j  'ople  with 
the  same  words  as  are  used  at  ordinary  occasions.  But  they  di<l  not 
raise  their  voices;  they  uttered  the  invitation  in  a  low  growling  tone. 
Whenever  the  name  of  a  person  was  mentioned  the  meaning  of  which 
in  soiie  way  offended  the  bears,  they  pushed  the  si)eaker — one  of  the 
fool  dancers — so  that  he  almost  fell  down.  While  the  names  were 
being  called,  the  members  of  the  seal  society  looked  around  angrily. 

Generally  four  (falls  are  necessary  to  convene  tin?  people,  but  the 
seals  do  not  allow  them  to  tarry.  After  they  had  called  the  first 
time,  they  wen^  around  api)arently  offended  by  the  tardiness  of  the 
people.  The  carried  a  long  rope,  entered  the  houses,  and  the  fool 
dancers  pushed  the  people  from  their  seats  with  their  lances.  The 
bear  dancers  scratched  them  and  drove  them  towards  the  rope,  which 
was  stretched  tightly.  Then  the  members  of  the  society  who  held  the 
rojjc  pushed  the  people  out  of  the  house  on  to  the  street.  After  hav- 
ing arrived  on  the  street,  they  drove  them  before  the  rope  until  they 
reached  the  dancing  house.  Thus  it  did  not  take  very  long  to  bring 
the  peoi)le  together.  About  3  o'clock  in  the  afternoon  they  began  their 
second  call,  and  at  4.30  p.  m.  all  the  people  were  assembled.  As  the 
host  belonged  to  the  Kwakiutl  tribe,  the  Koskimo  and  the  Nri'(]'oaqt(Vi 


;|:!  ;j 


Hi 


ism 


,i;fr 


550 


REPORT    OF    NATIONAL    MUSEUM,  1895. 


i  1: 


had  tlie  seat  of  lienor  \\\  tlie  rear  of  tluj  bouse  where  tlie  seal  society 
is  generally  sitting.  The  IvwakintI  sat  to  the  right  and  to  the  left  of 
the  door.  The  members  of  the  seal  society  and  the  relatives  of  the 
host  were  standing  near  tlie  door  tending  the  lire  iiiwl  preparing  the 
food.  As  soon  as  all  the  people  were  assembled,  the  seals  placed  two 
logs  in  front  of  the  door,  over  which  they  laid  a  plank.  The  hn'mats'a 
and  two  fool  dancei  s  took  their  scats  on  the  i)lank,  thus  ])reventing 
any  of  the  guests  from  l«'aving  the  house. 

About  this  time  Jlo'i.Elitc,  the  speaker  of  the  Guc'tKla,  arose  and 
asked  his  debtors  to  pay  his  debts,'  lie  said  :  "Now  1  beg  you  to 
l)lease  nu>  and  to  i)ay  my  hmnble  debts  ;'^  then  calling  tiie  names  of 
those  wiiose  debts  were  due.  One  of  the  latter  arose  and  promised 
that  all  would  i)ay  on  the  following  day.  These  debts  had  been  con- 
tracted a  year  before  the  feast,  and  tlierefore  became  due  by  this  time. 

IIo'LKlitc  continued  speaking.  In  belialf  of  the  seal  society  he 
thanked  the  people  that  they  had  come  to  the  feast.  He  called  up  four 
men  to  distribute  eagle  down.  Then  they  took  n]>  the  down,  which  was 
placed  in  four  dishes,  and  ])nt  it  on  to  the  heads  of  the  assemblj'.  Now 
he  asked  the  i)eople  to  sing  and  to  beat  time,  and  four  young  men 
distributed  the  batons.  Tiie  seals  continued  preparing  tlie  Ibod,  while 
the  Koskimo  and  Na'cfoacitoij  sang  two  songs  eacli.  The  bears  had 
their  paws  on;  the  focds  carried  their  lancus  while  they  were  picpar 
ing  the  food.  One  of  the  bear  danceis  was  being  led  by  a  rope  which 
was  held  by  one  of  the  fool  dancers,  in  order  to  ])revent  him  from  get 
ting  excited  and  attacking  the  i)e()ple.  During  their  songs  one  of  the 
Na'q'oaqtoq  women  danced  in  the  rear  of  the  house. 

After  they  had  (inished  singing,  the  speaker  of  the  Na^foacitoq  arose 
and  said:  "The  Kwakiutl  do  not  look  properly  after  the  winter  cere- 
monial. Jiut  now  they  shall  see  that  wo  know  well  how  to  arrange  our 
ceremcmials."  He  took  off  his  head  ring,  called  his  cousin  (i>n'snrimalas, 
and  gave  him  the  ring,  asking  him  to  go  around  the  (ire  and  to  look 
for  someone  who  had  no  red  cedar  bark  ornaments.  Qa'snomalas  took 
the  ring  and  went  around  the  tire,  turned  once  in  front  of  the  door,  and 
continued  his  way  to  the  rear  of  the  house.  There  he  put  the  ring 
around  the  neck  of  his  cousin,  NE'ms<iKnik-ala,  who  had  Just  arrived 
from  the  Na'ci'oaqtoc}  village,  and  wiio  therefore  had  iu)t  taken  part  in  the 
oi)ening  ceremonies,  when  everybody  received  his  ornaments  of  bark. 
As  soon  as  he  had  received  the  neck  ring,  he  arose  and  danced  as 


"'la'Xts'AliL  (irK|U'ua  =  8tan<liiig  in  tliti  middle  of  tlic  lioiisti  iisluiii;'  fcr  |ia\  iiieiit  of 
debts. 

- K'Binar-i.Eu  liawiVx'aloL  (pi  s  wax't'-'daos  g';Vxi:ii  hi  xi:ii  j^-;i  jj-iin.'ioi.  .Ma;miXuiti»i 
Not  now  I        begyou  for  to    |i1('iimi<  joii        iii((  to  my      siniiU  tlilits     XliuiniXiiil 

'laoXQ'f'fi'aiiqulayriinlsoX  Tsa'xisini'a  yfi'Kiii  xaawisoX  i.ri'lr'i.k-'iifHtodalii'x  viii:minii 
ami       t^'t'i|'au(iiilu         auil  lio        TsaxiMmi'ii        lio  iil«o  i.n  U'i,U''alHtotlaliix  lio 

iVil("'x  i.r''i.t8ls.     llf-'iEin  wax*"', 
dear      i,(''i.t.ii«.       That  i»  all. 

In  iiiudeni  Hpeecli  ihelirHt  word  would  lie  K-'c  hiiiuilkh. 


THE    KVVAKIUTL    INDIANS. 


551 


1  till  alas, 
to  look 

t 

as  took 
i>r.  and 
10  ring 
arrived 
till  the 
I  talk. 
iced  as 

iiieiit  (if 

iiXiiitMi 
iXiiit 

'IIKIIlisil 


ha'mshamtsKs.  After  lie  had  danced,  his  father,  T'e't'esumx-tsana,  arose 
an<l  promised  to  distribute  blankets.  XE'msqEnik-ala's  wife  asked  her 
speaker,  Qor''neqoii.,  to  speak  for  her.  He  held  a  silver  bracelet  in  his 
hands  and  promised  in  her  behalf  that  she  would  {iive  to  her  husband 
four  sticks  of  silver  bracelets,  ten  bracelets  to  a  stick,  and  button 
bliinkets  as  many  as  were  need«'d  lor  a  festival  which  he  was  going 
to  give.  Then  Qa'snomalas  took  the  blanket  and  T'e't'esumx-tsana  took 
the  bracelet.  The  latter  spoke:  "This  is  my  way.  No  other  clan  can 
eiinalmine;  no  chief  can  ecjiial  nie.  J  always  distribute  all  my  prop- 
erty." Tlien  (>|i~''*^"<»'"3'las  interrui)te<l  him  and  said:  "  Don't  say  too 
much  I  You  have  made  nieyoiir  speaker  and  taught  me  not  to  mind  others 
in  what  I  am  d(uiig.  You  have  K-ule  me  liappy.  Tlierefore  I  shall 
sing.''  Then  he  sang  two  songs  wliich  expressed  his  happiness.  After 
his  songs  ho  said:  "That  is  enough,  i  sing  two  songs  for  what  yott 
have  promised  me  to-day.  I  shall  sing  four  songs  when  you  will 
promise  me  a  coi)|)er.''  Ho  tliaiiked  his  unch''s  wife  for  considering  the 
noble  position  of  her  husband  and  helping  him  to  keep  that  position.  He 
announced  tiiat  he  would  distribute  the  bracelets  and  button  blankets 
among  the  four  tribes  of  the  Kwakiiitl.  "  Ya  Koskiiiio,''  he  said,  "fol- 
low this  way,  follow  my  way.  Don't  lock  up  your  boxes;  keep  them 
open  as  1  do.  Thus  I  have  become  higher  than  any  other  man.  1 
alwiiys  j)ut  my  jtroperty  into  a  box  with  redliot  bottom.'  Let  both  our 
tribes  strive  aj;ainst  the  ivwakuitl,  so  tliat  we  may  take  otltwo  finger 
widths  of  tlieir  highness.''^ 

By  this  time  the  sahnon  was  done  ami  was  put  into  long  Hat  dishes 
and  lish  oil  poured  upon  it.  The  fool  dancers  and  bear  dancers 
distributed  tlie  dishes  and  tiie  wooden  spoons,  every  three  or  four 
people  receiving  one  dish.  The  Koskimo  and  Nn'cj'oaqtoq  were  given 
first,  the  Kwakiutl  hist,  i'ltiijuette  demands  that  the  guests  ciit  as 
quickly  as  possible.  Wlienever  tiiebear  dancers  and  fool  dancers  saw 
a  l)ers()n  eating  slowly,  tliey  went  up  to  him  and  pushed  and  scratched 
him.  During  all  this  time  a  huge  lire  was  being  kept  up  in  the  middle 
of  the  house  and  grease  was  poured  into  it.  Tlie  tiames  leaped  Uj)  to 
the  roof  of  the  house,  which  every  now  and  then  caught  fire,  so  that  a 
man  Imd  to  be  sent  up  to  extinguisli  it.  It  is  considered  imjiroper  for 
the  guests  to  mind  siHili  tires,  and  ;ipparently  no  notice  is  taken  of 
them  until  the  host  deems  it  jtroper  to  send  iii)  to  the  roof.  He  some- 
times disregards  the  lire  until  it  has  attained  quite  considerable  dimen- 
sions. 

As  soon  as  the  people  had  linislied  eating,  the  ciiief  fool  dancer,  who 
is  the  si»eaker  of  the  hii'mats'a,  tried  to  deliver  a  speech.     Jiut  it  is 

'Tliat  iiiciiiis,  as  wiitiT  is  Hcaltcrcil  hy  I.>  iiii^  jtoiircd  upon  roil-iiot  Ntoiii's,  tlms  his 
ItlaiikcVs  ai'o  Htsattt'i'ed  ainoii<^  the  tiil)OM  us  soon  as  tlioy  tall  upon  tliii  red-hot  liottom 
of  his  l)()x. 

•The  Kwal^intl  nrr  coinitcd  as  hi<ih  as  iniir  (injjor  widths,  as  they  consist  of  four 
tribes.  Thootliertriliosartu'ach  onl.\  one  liii^fer  width  high.  Of  these,  thoNa  ifoaqtAq 
and  Koaltiino  wanted  to  have  each  one,  in  order  to  become  uh  high  as  tlin  Kwakiutl. 


II-!: 


5*^ 


'B. 


552 


REPORT   OF   NATIONAL   MUSEUM,  1895. 


!f' 


>    \ 


•I 


: 


customary  to  intemiiit  liiin.  Whenever  ho  made  an  attempt  to  8i)eak, 
the  people  raised  a  great  din,  which  compelled  him  to  stop.  He  pre- 
tended to  get  angry  and  threw  stones  at  the  peojjle.  At  this  time  lie 
ordered  the  members  of  the  seal  society,  of  which  he  liimself  is  a  mem- 
ber, not  to  eat  of  the  salmon,  as  a  number  of  Jish  were  set  aside  for 
them.  When  a  number  of  fool  dancers  and  bears  b(^gan  to  eat,  not- 
witlistanding  his  commands,  some  of  the  other  members  of  tlie  seal 
society  took  the  food  away  and  pulled  them  back.  After  all  the  guests 
had  eaten,  a  large  dish  was  placed  on  the  plank  which  was  laid  in  front 
of  tlie  door.  The  lia'mats'a  ate  out  of  the  dish,  while  the  other  mem- 
bers of  the  s(ial  society  ate  out  of  large  kettles  which  wt^re  standing 
near  the  lire.  Then  all  the  people  laughed  at  them  because  they  ate 
after  the  others  had  finished,  although  they  are  the  highest  in  rank 
among  the  whole  tribe  and  ordinarily  receive  their  share  first.  When 
the  people  were  teasing  them,  the  friends  of  some  of  the  members  of 
the  seal  society  stepped  before  them,  spreading  their  blankets,  thus 
hiding  them  from  view,  so  that  the  people  should  not  see  tliem  eating. 

Now  Ho'LElite  arose  again  and  spoke:  "  This  is  the  way  of  my  chief. 
He  gives  a  large  feast  on  account  of  the  nobility  of  my  tribe."  He 
asked  the  people  to  take  the  batons  and  to  sing.  The  Nri'(['oa(itoq 
commenced  and  sang  two  songs.  The  Koskimo  followed  with  four 
songs.  In  the  fourth  song  the  word  "'  raven  "  occurred.  As  soon  as  it 
was  heard,  one  of  the  ha'mats'as  of  the  Koskimo  became  excited.  He 
jumj)ed  up,  crying  "  hap,  hap,  hap,"  trembling  all  over  his  body.  His 
attendants  rushed  up  to  him,  the  people  beat  time  violently,  and  the 
drummer  beat  the  drum,  while  the  ha'mats'a  tried  to  rush  up  to  the 
people  and  to  bite  them.  But  ho  was  held  back  by  his  six  attendants. 
Slowly  he  moved  to  the  rear  of  the  house,  where  he  went  once  to  the 
left,  once  to  the  right,  then  cori tinning  his  course  around  tlie  fire. 
When  he  came  to  the  door,  he  went  out,  followed  by  his  attendants. 
Then  the  Koskimo  called  four  times,  "  yfi !" 

While  this  was  going  on,  NEg-c'ts'c,  speaker  of  the  Koskimo,  arose, 
and  as  soon  as  quiet  was  restored,  he  spoke:  "Take  care,  my  tribe; 
the  supernatural  power  has  entered  our  ha'mats'a  Nau'a<ps;"  and  turn- 
ing to  the  Kwakiutl,  he  said:  "  Be  ready,  friends,  you  on  both  sides  of 
the  house;  we  will  try  to  tame  our  ha'mats'a."  This  was  said  at  the 
moment  when  the  ha'mats'a  ran  out  of  the  door.  His  attendants 
returned  after  an  absence  of  about  ten  minutes. 

Now  a  number  of  large  carved  dishes  were  brought  in,  one  repre- 
senting a  bear,  the  other  a  sea  lion,  and  others  other  animals.  They 
were  placed  in  a  row  in  front  of  the  fire.  Then  Ho'LElite  arose  again 
and  with  him  Ama'x-idayu,  an  old  speaker  of  the  Gue'tEla.  Ho'LElite 
spoke,  calling  the  host's  bfi'xus  name,  NEmO'gwis,  and  pointing  to  the 
bear  dish  said:  "This  is  NEmo'gwis's  dish,  which  was  used  by  the  first 
NEmO'gwis  when  he  gave  a  grease  feast.  He  used  a  dish  like  this  one. 
He  also  used  this  seoond  bear  dish  and  a  wolf  dish  and  a  killer  whale 


THE    KWAKIUTL    INDIANS. 


553 


arose, 


rei)re- 

They 

agaiu 

'LElite 

to  the 

le  first 

is  one. 

whale 


dish."  Then  he  raUed  up  No'Lq'auLEhi,  the  father  of  NEino'fjfwia. 
"  Speak  yourself  regardinj;  your  own  dishes.''  No'L(i'uuLEla  called  up 
liis  mother,  Md's(|KniXLala.  lie  asked  her  to  give  to  his  son  some  of 
her  father's  dishes.  Then  slie  pointed  out  a  bear  disli  and  a,  disli  repre- 
senting the  sea  lion's  stomach,  lie  continued,  asking  her  for  some  of 
her  mother's  dishes.  Then  she  pointed  to  a  killei-  wiiale  dish  and  to  a 
wolf  dish,  lie  spoke:  "Friends,  my  mother  has  some  more  carvings, 
but  1  do  not  want  to  give  tliein  to  my  son  as  yet.  First  1  want  to  give 
another  feast;  then  I  sliall  give  them  to  my  successor.    That  is  all.'' 

Tlien  lIo'LElitf'  sjtoke  again:  "Did  you  hear  what  my  chief  sai<l  ? 
He  said  that  he  wants  to  use  tlie  dishes  before  giving  them  to  his  son. 
That  means  he  is  going  to  give  another  feast.  Hu,  hu,  hu,  hu,  hu," 
and  all  the  people  rei)eated  this  cry.  The  fool  dancers  and  bear  dancers 
took  the  dishes  and  carried  them  to  the  guests.  Ilo'LElitc  called: 
"This  is  the  dish  of  tlie  troublesome  ones.'  This  is  the  dish  of  Ts'E- 
qolag'ilis.^  This  is  the  dish  of  the  cormorants.^  This  is  the  dish  of  the 
rock  cods  and  beai's.^  This  is  the  dish  of  the  whales  for  whom  one 
waits.'    This  is  the  dish  of  the  gulls.''    This  is  the  dish  of  the  pigs."^ 

After  all  the  large  dishes  liad  been  distributed,  the  small  dishes  were 
carried  to  the  women  and  to  the  young  people.  While  all  were  eating, 
Ho'LElite  remained  standing  and  asked  the  KwakiuU  to  sing.  They 
assembled  in  the  door,  and  after  having  placed  a  i)lank  on  two  logs 
they  sang,  standing,  the  feast  song  of  the  winter  dance.  As  NEmOg'wis 
had  no  daughter,  his  grandmother  and  his  father  danced,  accompanying 
the  song. 

After  they  liad  finished  singing,  Ho'LElite  spoke:  "  Ya,  friends,  this 
is  the  way  of  my  chief.  I  le  does  so  not  only  this  time  to  show  his  great- 
ness, but  lie  always  acts  this  way.  Eat  and  swallow  what  is  given  to 
you  as  well  as  you  can ;  eat  it  all.  Bring  our  food  and  we  will  feed  the 
chiefs."  Then  the  members  of  the  seal  society  brought  a  barrel  filled 
with  berries  and  placed  it  in  front  of  Ho'LElite.  While  carrying  it  they 
cried,  "u,  fi,  u,  li,  fi,"  indii^ating  that  the  barrel  was  exceedingly  heavy. 
Then  they  brought  a  number  of  large  wooden  ladles.  IIo'LElite  dijjped 
berries  out  of  the  barrel,  and  said,  '*  Now  sip,  NE'msqEmk*ala,""  and  the 
ladle  was  taken  to  him.  He  drank,  and  when  he  was  unable  to  empty 
it  he  poured  the  rest  of  the  food  into  his  dish.  Thus  the  ladles  were 
carried  to  all  the  chiefs.  After  all  had  received  their  share,  Ho'LElite 
spoke:  "Oh,  tribes!  1  do  not  do  soonceoidy;  I  often  give  feasts  of  this 
kind.    That  is  why  we  are  called  Kwakiutl — that  means  the  smoke  of 

'Wu'n'awnnx-is,  the  society  of  the  Na'(i'oaqto<|,  whiili  eiiibrjices  tlio  socrct  Hocie- 
tics  hA'mats'a,  bear,  and  iiiiVina(i'a,  ami  corresponds  to  the  seals  ol'  cLe  KwakiutL 
'•"riie  wolves  and  lia'niats'a  of  the  Koskimo. 
^i/o'i/Kpana,  cliiefs  of  the  Na'ii'oaqtAq. 
^T'o't'opa,  na'nO,  chiefs  of  the  Koskimo. 
'■KsElallLtsawo  qoayl'ni,  tlie  young  men  of  the  Na'q'oaqtAq. 
♦"Ts'c'ts'eg'inaiia,  elder  hoys  of  the  Nri'<i'oa(itoq,  who  fetch  fuel,  etc. 
'Gue'gusoa,  eater",  riiid<lle-aged  men  of  the  Koskimo. 
**  La'ams  Xu'mt'C'Lax  NK'mstiEuik'ala. 


!;"■■  ■; 

i:. 

f 

;.:■. 

.^^ 

iA  [ 

'' 

'jV'-  '.  ■' 

':'ii   J  = 

t,' 

'^ 

'!    ! 


554 


REPORT   OF   NATIONAL   MUSEUM,  1895. 


i   I 


the  world.  All  tiie  tribes  try  to  imitate  us,  but  I  have  not  seen  anyone 
who  has  been  able  to  do  as  we  do."  Then  all  the  jjeople  said,  ''  True, 
true!"  Next  NEmo'gwis's  father,  No'Lq'auLEla, spoke:  "Look  at  me; 
look  at  my  son!  You  shall  not  call  me  chief  on  account  of  what  1  am 
doing,  but  call  my  son  chief,  because  I  am  doing  it  for  his  sake.  1  am 
working  for  him;  I  want  to  make  him  heavier  all  the  time."'  Then  he 
asked  one  of  the  Na'q'oaqtoq  chiefs,  who  had  expressed  his  intention  to 
leave,  "  Is  it  true  that  you  are  going  to  leave?  If  you  intend  to  do  so, 
wait  four  days  longer,  because  my  brother  is  going  to  give  away 
blankets  within  a  few  days,"  and  he  cimtinued:  "  Ma'malcleqala!  my 
sou  is  ready  for  you.  He  intends  to  give  blankets  to  you.  My  brother- 
in-law  KuLE'm  is  also  ready  for  you,  and  Afi'listiilitsa  intends  to  give 
blankets  to  you."  Then  the  Na'q'oaqtoq,  who  intended  to  leave,  arose 
and  said :  "  I  wish  tliere  were  two  men  like  y(m  in  Tsil'xis  ( Fort  llupert). 
You  are  the  first  who  treated  me  well;  you  who  asked  me  to  stay  here." 
November  30. — In  the  afternoon  the  Koskimo  sent  their  messengers  to 
invite  to  a  feast.  About  0  p.  m.  the  people  had  assembled  in  their 
dancing  house.  First  a  Na'q'oaqtoq  distributed  blankets  among  the  peo- 
ple, and  then  one  of  their  number  arose,  holding  a  copi)erin  his  hands. 
lie  spoke  about  its  value,  and  said  that  he  was  going  to  buy  it.  Sud- 
denly whistles  and  noise  were  heard  outside,  and  the  Koskimo  hil'mats'a, 
who  had  disapi)eared  the  preceding  night,  entered,  accompanied  by  his 
attendants.  He  danced  around  the  tire  once  and  disajjpeared  again. 
Then  the  speaker  of  the  Koskimo  asked  the  Kw.akiutl  and  theNil'ifoacitoq 
to  sing.  The  Kwakiutl  sang  their  two  songs.  The  Nil'q'oaijtoc]  followed, 
but  when  in  their  first  song  they  got  out  of  time  Yfi'ciois,  the  principal 
hfimats'a  of  the  Kwakiutl,  got  excited.  lie  jumped  up,  crying  "hap, 
hilp,  hap."  His  nine  attendants  rushed  up  to  him,  and  while  he  was 
♦rembling  violently  they  moved  once  to  the  right,  once  to  the  left  behind 
the  fire,  then  arouiul  the  fire,  and  when  they  reached  the  door,  they 
went  out.  During  all  this  time  whistles  were  heard  proceeding  from 
the  circle  of  the  attendants.  While  the  Koskimo  chief  was  continuing 
his  speech  the  whistles  and  the  howling  of  the  ha'mats'a  Avas  heard  on 
the  street.  Soon  he  returned,  dressed  only  with  a  dancing  apron,  two 
rings  of  cedar  bark  worn  crosswise  over  his  shoulders,  and  a  heavy  ring 
of  red  cedar  bark  worn  on  his  head.  The  first  circuit  he  danced  in  a 
squatting  posture.  When  opposite  the  door,  he  was  for  a  short  time 
carried  by  his  attendants.  In  the  rear  of  the  house  he  turned  once. 
The  second  circuit  he  danced  standing,  ami  the  songs  which  were  sunjv 
during  this  time  were  in  a  five-i)art  measure.  His  feet  were  put  down 
with  the  beats  of  the  batons.  The  knees  were  lifted  high  up  for  each 
step,  while  the  trunk  moved  downvard  at  the  same  time.  After  lie 
bad  gone  around  the  fire  twice,  his  father  dressed  him  with  n  fine  'Jhilcat 
blanket  and  an  apron  and  leggins  of  the  same  make,  with  which  lie 
made  two  more  circuits  around  the  fire.    Then  he  disappeared,  utterly 


'  That  lueaus  he  wants  to  make  his  oriiameuts  ol"  red  cedur  bark  more  valuable. 


THE    KWAKIUTL   INDIANS. 


555 


liap, 


exhausted,  in  one  of  the  small  bedrooms.  During  the  dance  he  had 
apparently  become  (juieter  and  (piieter  as  time  went  on.  Then  Yfi'qois's 
father  arose  and  distributed  a  few  blankets  which  had  been  fetched 
durinjj  tiic  diuice  of  the  ha'mats'a.  They  were  given  as  an  earnest  of 
the  blankets  with  which  lie  promised  to  pay  for  the  ecstasy  of  his  son. 

Now  at  last  the  Koskimo  began  to  prepare  the  feast.  While  they 
were  engaged  in  this  work,  one  of  them  shouted,  all  of  a  sudden: 
"Listen!  Wiiat  is  going  on  outside?"  Kveryoiie  was  quiet,  and  sud- 
denly the  roof  of  the  house  shook  violently.  At  the  same  time  a  boy 
was  seen  in  the  entrance  of  the  house  being  wafted  up  and  down,  lie 
hung  perfectly  limp  while  he  was  Hying  to  and  fro.  Then  the  people 
pressed  up  to  him  and  phu-ed  themselves  so  that  the  boy  was  in  the 
dark.  Suddenly  he  had  disappeared.  Alter  a  short  time  his  bloody 
clothing  and  his  head  ring  of  red  cedar  bark  fell  down  tlirough  the 
roof,  and  a  short  time  after  the  bloody  clothing  of  a  girl  also  fell  down. 
Then  the  speaker  of  the  Koskimo  said:  "Three  of  our  youths  have 
been  taken  away  by  the  spirits.  Now  our  winter  ceremonial  shall  be- 
gin." (Ireat  excitement  prevailed,  as  this  was  quite  unexpected  to  the 
other  tribes.  Then  food  was  distributed,  during  which  time  s])eeches 
of  welcome  and  of  thanks  were  made.     This  was  the  end  of  the  festival. 

November  i'l. — Early  in  the  morning  the  old  hfi'nuits'a  of  the  Kos- 
kinu),  with  three  attendants,  was  seen  on  the  beach  pursuing  a  number 
of  women.  It  appears  that  they  ha<l  taken  some  of  the  food  that  was 
intended  for  him,  which  had  excited  his  wrath.  lie  ran  after  them, 
trying  to  bite  them,  and  they  escaped  into  the  water,  which  the 
ha'mats'a  is  sui)posed  to  dread.  There  he  kept  tliem  for  a  h)ng  time; 
whenever  they  made  an  attempt  to  escape,  he  tried  to  bite  them  and 
drove  them  ba(!k. 

In  t4ie  evening  the  father  of  Yfi'qois  gave  the  promised  feast,  in 
which  he  wa.s  going  to  ])ay  for  the  ecstasy  of  his  son.  The  blankets 
which  he  was  about  to  distribute  actually  belonged  to  his  mother- 
When  the  people  were  assembled  in  the  dancing  house  of  the  Kwakiutl, 
she  came  in  first,  crying  "iifi,  hn,  hu,"  which  indicates  the  weight  of 
the  blankets  which  she  was  going  to  distribute.  She  was  followed  by 
the  father  of  Ya'qois,  who  entered  singing  his  secret  song.'  He  was 
followed  by  his  son  Ya'qois,  the  ha'mats'a,  and  by  his  sister  La'stosalas, 
who  is  the  Ifi'ufialaLala  of  tlie  former.  Then  the  iniMubers  of  his  clan 
followed,  currying  the  blankets  which  he  was  going  to  distribute. 

The  spe.iker  of  tlie  clan  Si'sinLae  a>»ose  and  said:  "Look  at  me, 
friends,  look  at  me  well.  This  is  my  way  of  acting  for  my  children." 
Then  he  turned  to  the  Kwakiutl  and  said:  "Yes,  my  friends,  here  I  am 
again.  I  can  not  let  j'ou  rest,  for  we  must  try  to  pacify  our  great 
friend.^  Now  arise !  aiul  take  the  han("les  of  your  batons,"  and  turnhig 
to  the  Na'q'oaqtoq  and  Koskimo,  Ikj  asked  them  to  help  pacify  the 


'Ho'lig-a  yo'Iaqula. 

'Meauiug  tlio  hfi'mats'a  Yfi'qois,  who  became  excited  the  preceding  day. 


Hi 


!"! 


i 

U 

ill  i    ' 

1 

1 

,C'*«;^ 


"ll' 


55G 


REPORT   OF   NATIONAL   MUSEUM,  1895. 


Lri'niats'a.  He  said :  "  We  have  tried  to  tame  hiui,  but  we  can  not  do  it. 
1  am  too  iiKsijjniflcant  as  compared  to  him."  "True,  truo,"  said  all  the 
people.    Then  they  began  to  sing: 

I  liavo  bi'cii  all  around  the  world  mating  with  HaxhakiiAlnmiXsi  wa 

I  give  nobody  time  to  oscapo  iiit;,  goiug  around  in  tho  hoiiHo  with  ItaxliakinilannX- 

Bi'war. 
You  HaxliukurilannXsrwar-,  center  of  tho  earth,  you  wero  crying  Imii  for  me; 
Vou  MaxliakiiahiuuXsi'war',  po»t  of  tho  worhl,  you  wore  crying  h.ip  foi'  niti.' 

Yii'qois  and  his  k-i'miahiLala  danced,  accompanying  the  song.  I*'irst 
two  songs  were  sung  for  the  ha'mats'a,  then  two  for  the  Ici'iniahiLala, 
one  of  which  was  as  follows: 

1  keep  down  your  wrath,  Great,  real  Cannibal! 

I  keep  down  your  whist!cn,  (ircat,  real  Cannibal! 

I  kcej)  down  your  voracioi^suess,  Great,  real  Cannibal! 

You  aro  always  looking  foi  food,  Great,  real  Cannibal ! 

You  aro  alwayn  looking  for  heads,  Great,  real  Cannibal! 

Yi>n  aro  always  devouring  property.  Great,  real  Cannibal!- 

Thon  the  sjjeaker  of  the  Koskimo  arose  and  said:  '"Ya,  Koskinio! 
Ya,  Kwakiutl,  Ya,  Nfi'q'oaqtoq.  This  here  is  my  ha'mats'a. '  I  sold  a 
copper  for  1,000  blankets  and  he  swallowed  it.'  I  sold  a  cojjper  for 
1,200  blankets  and  he  swallowed  it.  At  another  tinie  1  bought  a  cop- 
per for  1,200  blankets  and  threw  it  into  the  fire  for  the  sake  of  his 
name.  Jfow  look  out!  I  may  do  the  same  again  this  year.  1  want  to 
make  him  as  heavy  as  I  can  on  my  part.  His  father  is  doing  the  same 
for  him.''  Then  Ya'qois's  father  arose  and  the  people  shouted :  "  Speak, 
Chief;  speak  yourself;  not  through  a  speaker."*  Then  he  said :  "  ]''vieiids, 
look  at  me;  look  at  me  well,  because  I  want  to  tell  you  who  1  am! 
This  is  my  way  of  doing.  Five  years  ago  you  heard  nun^h  about  what 
I  was  doing.  Then  I  gave  my  ha'mats'a  first  to  Ya'qois.  Ten  limes  I 
gave  blankets  to  the  Koskimo.  I  want  you  to  come  to  my  house  len 
times  this  year,  so  that  I  may  reach  to  the  beams  of  my  house.  This  is 
not  my  way  of  doing.  Chief  NEqri'penk''Em,  my  father,"  and  A'wate 
taught  me  this  way  and  I  followed  them.  My  name  is  rja'qoag'ila  on 
account  of  the  copper  which  I  had  from  my  grandfather.  My  name  is 
Qo'moqoe  on  account  of  the  ermine  and  abalone  shells  which  I  have 
from  my  grandfather.  Do  you  want  to  know  how  I  obtained  my 
ha'mats'a?  1  opened  my  box  and  took  out  my  dances,  which  I  receive«l 
from  my  brother-in-law,  (J'uli's.''  Therefore  I  am  not  ashamed  of  my 
ha'mats'a.    Now  I  ask  you  one  thing — do  not  call  me  ( JuO'telabido. "    It 


'  Ax^pendix,  page  G88. 
-Appendix,  page  (593. 

^Ile  had  given  his  ha'mats'a  to  Ya'qois  iit  .i  former  time. 
■•That  means  ho  gave  it  away. 
»Wai,  ya'q'cgMi.ax,  g'i'(ianif',  xfi'mastala. 
"He  merely  called  liim  father. 
'Or  Nu'xm-mis. 

"Sou  of  northern  tribe,  because  his  mot'-cr  belonge<l  to  one  of  the  northern  tribes 
of  the  coast. 


\ 
I 


ii    1 


1^ 


n 


THE    KWAKIUTL    INIHANS. 


5r.7 


am! 


k 


in  well  wlien  I  live  like  one  of  you,  and  it  is  well  if  1  Jict  like  one  of  the 
uortbern  tribe,  because  my  motlier  was  of  bifjh  blood  iimon{^  her  tribe. 
I  do  not  j,'ive  this  fe.stival  that  you  may  call  me  a  chief.  I  give  it  in 
honor  of  these  two  who  are  daneiufj  here,  that  the  words  of  their  ene- 
mies may  not  harm  them.  For  this  i>ur[>ose  I  build  an  armor  of  wealth 
around  tliem."  Then  his  spcalicr  continued:  *•  Vou  iiave  llnished,  1 
am  proud  of  you.  Yours  is  the  ri{;ht  way  of  speakinj^.  There  is 
nothing  wrong  in  what  you  said."  Then  ho  turned  to  the  Nii'cfoacitofi, 
addressinj^  their  chief,  K-ak-xiVlaso:  "Did  you  hear  wiiat  my  chief 
said?  He  did  not  speak  against  you;  he  did  not  si»eak  against  tlie 
Koskimo,  and  he  did  not  speak  against  us.  He  shall  be  the  speaker 
of  the  clan  Sc'nLKm.'  Do  not  speak  behind  our  backs,  calling  us 
sons  of  northern  tribes.-  Our  ha'mats'a  is  making  us  tir«'d.  Now 
take  care!  Look  after  your  batons  and  speak  carefjilly,  and  see  that 
food  is  given  in  the  proper  way  to  oui'  great  friend.  He  has  many 
fathers.  If  one  of  them  has  not  enough  property  at  hand,  another 
one  is  ready  to  i)ay  for  his  ecstasies.  Ho'Liditf'!  Coni;  and  d(»  what 
you  like  with  these  blankets  here.  They  fell  from  the  red  cedar  bark 
of  Va'qois." 

Ho'LKlitc  arose  and  with  him  ^ima'x'idayu.  He  i)raised  No'Lcj'au- 
LEla,  the  lather  of  Ya'«iois,  and  said:  "O  Na'(i'oa(ito<i.  This  is  the  first 
time  tliat  such  a  thing  is  done.  His  proj)erty  runs  from  him  in  streams, 
and  if  one  of  his  rivals  should  stand  in  the  way  he  would  be  drowned 
by  it." 

Then  he  began  to  distribute  the  blankets,  beginning  with  the  ma' 
maq'a  of  the  Na'<i'oa(it6(i.  Sometimes  he  did  not  know  the  proper 
order  and  rank  of  the  different  names.  Then  he  inijuired  of  tlie  jjcoplo, 
and  they  called  to  him,  trying  to  help  him.  Some  even  threw  stones  at 
him  in  order  to  attract  his  attention.  After  the  first  pile  of  blankets 
had  been  distributed  among  the  Ma'q'oaqtiM^,  he  took  up  the  second 
pile  and  distributed  it  among  the  Koskimo,  beginning  with  tlieir  ha'- 
mats'a. After  he  had  distributed  all,  he  said  once  more:  "  Ue  careful; 
the  supernatural  power  never  leaves  our  ha'mats'a;  if  you  should  make 
a  mistake,  he  will  become  excatcd  again."  After  his  speech,  the  NiVq'- 
oaqtoq  and  Koskimo  sang  a  song  on  account  of  the  distributicm  of 
blankets,  and  one  of  the  Koskimo  said:  *' I  begin  to  be  afraid  of  the 
manner  in  which  we  are  being  treated  liere.  The  i)roperty  which  is  being 
distributed  here  reaches  up  to  my  throat.  I  will  not  blame  No'Lq'auLEla. 
My  grandson  is  a  ha'mats'a,  and  neither  he  has  received  a  bhitiket  nor 
have  1  received  one."  It  so  happened  that  his  name  had  been  forgotten 
in  the  distribution.  Then  Xr»'Lq'auLEla  took  the  button  blanket  whicli 
his  mother  was  wearing  and  gave  it  to  the  speaker,  who  thanked  him  for 
it.  Next  a  Na'q'oaiitoq  arose  and  sniil :  "No  cLin  has  ever  been  known 
to  do  what  you  have  done  today,  and  1  am  afraid  of  you.     Kwakiucl. 


if 

1 

1 

1 

1 

.,  1 

f{ 

■■|>! 

'Or  Si  slni.af'. 

'■'His  father  was  a  nc'i'ltsutj. 


558 


REl'OUT    OF    NATIONAL    MU8KUM,  IStfr.. 


yim  luul  11  cliii'l'  liefore  tliis  time,  but  now  you  Imvf  no  chief.'''  Upon 
thin  all  tho  Kwiikiutl  Hiiid:  ''True,  tiut';  wr  ran  not  deny  '{."' 

After  these  8i»eecheH  were  linislied.  food,  wliieii  consistiMl  of  riiih 
apph's  mixed  witli  p[i"«iif**'i  was  distributed  anionj,'  the  jjuests.'  When 
tho  people  luid  almost  linislied  eating,  one  of  the  Nri'«|'(»aqto(i  jjave  a 
button  blanket  to  his  son  in  law  as  a  promise  of  a  ^reat  number  of 
blaidvets  which  he  was  to  give  him  at  a  later  tinu'.  Then  tius  recipient 
thanked  his  father-in  law.  He  took  hisstafl",  which  he  held  horizontally 
on  his  shoulder,  and  which  he  carried  as  thou};li  he  was  loaded  down 
with  the  jjilts  of  his  father-in-law.  Slowly  he  went  around  the  fire 
8i)i^iii{f  his  secret  son;;' — a  tV»'X'uit  soiif>,  as  he  was  a  nieinber  of  that 
society,  lie  turned  wiien  he  came  to  the  frtuit  of  the  house  and  when 
he  reache<l  the  rear  of  the  house.  Wiiile  he  was  still  singinj;,  all  the 
NiV(foa(ito(i  sinj^ers  assembled  near  the  door.  They  held  a  plank  to 
beat  time  on  and  bi'fian  to  sin^.  The  man  danced  while  they  saiifj:. 
After  the  se(M)nd  son^j.  he  put  on  the  button  blanket  and  danced, 
accompanied  by  the  third  son};-.  Durinj;  the  fourth  sonjihe  took  upsoine 
burning  coals  and  laid  them  before  one  of  tlu^  men.  This  was  to  indi- 
cate that  he  had  power  over  the  lire.  Then  he  took  another  jjicce  of 
burning  coal  between  his  hands,  rubbed  it,  and,  swinj;ing  his  closed 
hands  forward  and  backward,  he  all  of  a  su«blcn  threw  tlu'iii  forward, 
and  as  they  parted  the  coals  had  disaj)peared,  lie  had  transformed 
the  coal  into  a  supernatural  objeet  which  was  to  tly  around  tlu^  whole 
world  to  see  if  there  was  a  chief  gi-eater  than  his  father-in-law.  In 
four  days  he  said  it  should  return  and  briiij^-  him  answer.  Then  he 
announced  that  he  would  keep  the  blanket  which  he  had  received, 
and  that  he  would  not  giv«^  it  away,  and  the  ]»eople  replied:  "Do  as 
you  say." 

Ill  the  evening  the  Na'q'oaqtoci  held  their  kuc'xalak".  AN'hen  all  the 
people  had  assembled,  the  speaker  thanked  them  that  they  had  come, 
and  turning  to  his  own  tribe,  he  said:  "Keep  your  batons  in  readi- 
ness!'' As  soon  as  he  had  '  lid  so,  the  door  opened  and  two  men  came 
in  wearing  large  blankets  and  imitating  the  motions  of  cormorants. 
They  entered  by  twos  and  threes  and  gathered  in  therear  of  the  house, 
standing  in  a  row.  When  all  had  come  in,  tiie  speaker  asked  the  tirst 
of  the  birds:  "What  is  in  your  stomach  ? "  He  replied:  "Kwakiutl.'' 
Then  he  asked  the  next  one:  "What  is  in  your  stomacdi  ?"  lie  replied: 
"Four  tribes,"  meaning  the  four  tribes  (»f  the  Kwakiutl.  Turning  to 
the  third  one,  he  asked:  "What  is  in  your  stomach?"  Me  rei>lied: 
"The  Kwakiutl,  the  Koskinm,  and  all  other  tribes."  When  he  askciil 
the  next  one,  he  acted  as  though  he  was  vomiting.  This  means  that  he 
was  vomiting  the  property  that  was  to  be  distributed  at  night.  The 
fifth  one  said  to  the  speaker  that  he  had  gone  from  tribe  to  tribe  through 


'  Moaiilnfr  tliat  No'Lq'aui.Ela,  by  liin  nunierona  distriliutionsof  blankets,  had  become 
greater  than  all  the  other  chiefs. 
*  K-'esnoX  ho'Xoa. 
•'The  crab  applcB  are  picked  while  they  are  unripe,  hoiloil,  and  kept  in  water. 


I 


B!  i        ! 


I 


THE    KWAKIUTI,    INDIANS. 


559 


Upon 


i 


the  wli(tl«'  world  swallowiii;;  tlir  trjbos.'  After  the  speiiker  liad  asked 
bvery  one  in  this  iiiiiiiiier,  li*<  thiitiked  the  coniioiaiits  tor  com  in;;',  mid 
said:  ''I  sitn  yhid  that  you  are  not  light  cormorants,  but  that  "ou  are 
heavy  witli  property." 

Another  si;;nal  was  yiven  to  the  sinfjers  to  beat  time,  an<l  in  came 
tlie  killer  whales.  Tluy  also  entere<l  l»y  rwos  and  threes.  They  had 
tins  made  of  wood  tii'd  to  their  backs,  and  came  in  blowinj;.  Tliey 
moved  in  a  lu'nt  jutsitiot;,  ^(»  that  the  fins  stoo<l  ui)rijiht.  lilowiiig,  they 
went  aronnd  the  (lie.  where  they  remained  standing  vv\t  to  tlie  cor- 
morants. Now  the  speaker  said:  ''Do  you  know  why  we  open  our 
ceremonial  with  the  eiitrantre  of  the  cormorants  and  of  tlie  killer 
wh.iles?  In  olden  times,  when  Kuckmixa'oe  traveled  all  over  the  world 
in  his  canoe  Da'dai.a,  he  came  to  (loa'l.fjoaL'a'lalis,  where  the  villajfe 
of  tlie  Na'(|'()a(|to(i  is  stamlinji'.  There  the  Na'(i'oai|to(j  and  the  killer 
whah's  were  livinji'  at  that  time.  Kiickuaxa'oc  left  them  and  went  to 
Ya'.\oeHti;m  A  Iter  he  hatl  left,  diflh-ulties  arose  between  the  Na'q'oacp 
to«i  and  the  killer  whales.  When  Knekuaxa'oe  heard  of  this,  he  trans- 
formed ]»art  of  the  whales  into  birds,  others  into  sand.  l"'or  this  reason 
the  sand  of  the  beach  GoiVLj'oaL'a'lalis  is  souudiu};  when  it  is  stepped 
ui)on." 

After  he  had  finished  his  si)eech,  the  women  came  in, dressed  as  birds. 
They  danced  around  the  lire  and  st()pi)ed  next  to  the  cormorants  and 
killer  whales.  Then  the  speaker  continued:  "Do  you  know  what  this 
means'  Tlie  b'  ds  were  livings  at  Ya'xor'stEin  when  ivuekuaxa'oe 
arrived  tluuc.  Ihey  were  livinj;  in  a  cave.  Kuekuaxa'oe  painted  them 
dilferent  cohus.  The  crows  and  the  cormorants  wanted  to  be  made 
prettier  than  all  the  others,  and  waited  until  the  last,  but  then  they  found 
that  Kuckuax;i'or'  had  used  all  his  i»aint  aiul  had  only  some  charcoal 
left,  with  wliicli  he  painted  them.  Therefore  they  are  black.  After  the 
birds  had  been  pain  Led,  they  came  dancin}"'  out  of  the  cave.  At  that 
time  Kuekuaxa'oe's  canoe  was  burned.  If  you  do  not  believe  what  I 
said,  Koskin)o,  come  and  visit  me  an«i  I  will  show  y(m  the  i)laee." 
After  this  speech,  the  NiV(|'oaqto(i  distributed  their  blankets  ainoug 
the  Kwakiutl  and  Koskinio. 

After  this  was  done,  a  niessenjjer  entered  the  house  and  said :  "Some 
strangers  are  on  the  beach."  The  si)e"aker  of  the  Ifa'q'oacitoc]  sent  a 
man  out,  who  took  a  torch  and  went  down  to  the  beach.  Soon  he 
returned  and  informed  the  si)eaker  that  some  white  men  had  landed 
an<l  asked  to  be  ])ermitted  to  enter.  The  speaker  sent  for  them,  and  the 
uu'ssengers  came  back  leading  a  younf"'  Indian  girl,  who  was  dressed  up 
in  European  costume,  with  a  gaudy  hat,  a  velvet  skirt,  and  a  silk  blouse. 
Then  they  asked  No'L(|'aui.Ela  what  he  thought  of  her;  if  he  thought 
she  was  wealthy.  They  asked  him  to  send  her  back  if  she  should  be 
poor.  He  looked  at  her  and  said:  " I  can  easily  distinguish  rich  and 
poor  and  I  see  she  is  wealthy.     Let  her  stay  here."    Then  the  sjieaker 


^§1' 


I   ' 


.  I 


:!■ 


'  That  means  f^iviiijj  awuy  blaukt'ts.     When  blankets  are  given  to  a  tribe,  it  is 
called  swallowing  the  tribe. 


I 


560 


REPORT    OF   NATIONAL    MUSKUM,  1895. 


looked  at  her  and  said:  "Oh,  that  is  Mrs.  Nfi'h'."  They  led  her  to  the 
rear  of  the  house  and  asked  her  if  she  carried  anythiiij;'  in  her  pocket. 
She  i)roduced  a  roll  of  silver  <iuarter  dollars,  which  the  speaker  took 
and  distributed  among  the  people.     By  this  time  it  M'as  near  midnight. 

Now  the  speaker  said:  "Let  us  take  up  the  object  of  our  conven- 
tion." The  festival  was  to  be  the  initiation  of  a  new  q'O'miniuia. 
About  a  fortnight  before  the  festival  the  host's  daughter,  who  was  a 
(I'o'minaqa,  had  died,  and  he  wanted  t()  let  his  niece  take  her  i)laco. 
The  festival  was  to  be  her  initiation.  She  had  heen  hidden  in  a  secret 
room  in  the  rear  of  the  house,  and  when  the  singers  began  the  songs  of 
the  dead  girl  she  appeared  wearing  a  blanket,  dancing  apron,  a  round 
neck  ring,  and  a  high  head  ring  which  was  covered  all  over  with  down. 
She  danced  very  slowly  arouiul  the  fire,  accompanied  by  two  attendants. 
Her  hands  trembled.  They  were  held  horizontally  forward,  lightly 
bent,  her  elbows  resting  on  her  sides.  When  she  appeared,  three 
women  began  to  dance  in  the  rear  of  the  liouse  in  order  to  appease  her. 
After  four  circuits  she  disappeared  in  her  room,  followed  by  her  two 
attendants  and  the  three  dancers.  When  the  second  song  was  sti\ick 
up,  she  reappeared  and  danced  in  the  same  manner  as  before.  At  the 
end  of  the  song  she  went  back  to  her  room.  During  the  third  and 
fourth  songs  she  grew  quiet  and  danced  like  other  women.  When 
she  appeared  for  the  fourth  time,  she  wore  a  huge  round  head  ring.  She 
was  accompanied  by  an  old  wonmii,  the  aunt  of  the  deceased  girl,  who 
wore  no  ornaments,  and  whose  disheveh^d  hair  hung  loosely  over  her 
face.    This  indicated  that  she  was  in  deep  mourning. 

Soon  after  the  eiul  of  the  ceremony  the  song  of  a  man  was  h<;ard  in 
front  of  the  house.  He  approached  slowly.  Now  the  door  opened  and 
a  naked  person,  wearing  only  an  apron,  and  a  head  ring  of  red  cedar 
bark,  arm  rings,  and  anklets  of  the  same  material,  appeared.  He 
stayed  in  the  doorway  for  a  long  time,  singing  his  secret  song.  Then 
he  came  forward,  looking  upward,  his  hands  laid  Hat  to  the  back  side  of 
his  thighs.  With  short  quick  steps  he  ran  around  the  lire.  The  audi- 
ence became  restless,  because  they  feared  him,  the  ma'nuKj'a,  the 
thrower  of  sickness.  When  he  entered,  all  the  ha'mats'a  had  to  leave 
the  house.  As  soon  as  he  began  his  circuit,  a  man  holding  ;;  rattle  ran 
up  to  him  and  followed  all  his  movements.  As  soon  as  the  ma'maq'a 
came  to  the  rear  of  the  house  he  gave  a  high  .juni]).  The  drannner  beat 
the  drum  rapidly  and  all  of  a  sudden  the  ma'maq'a  had  (iaughthis  mag- 
ical stick,  wiiich  he  held  between  his  palms,  drawing  it  out  long  and 
shortening  it  again.  Suddenly  he  threw  it  into  himself.  The  staff  had 
disappeared  and  he  fell  backward  in  frightful  contentions,  lilood  came 
pouring  out  of  his  mouth  and  out  of  his  chest.  After  soine  time,  ho 
pulled  the  stick  out  of  his  nmuth,  recovered,  and  continued  his  dance. 
He  tried  to  catch  the  stick  again,  looking  upward  atul  holding  his 
hands  close  to  his  thighs.    As  soot>  as  he  had  caught  it  all  tl>c  i)eoi 


peo|)le 


arose,  and  when    he  threw  it,  they  stooi)ed  down,  hiding  in   their 
blankets  and  crying,  "wa."    The  lirst  time  hethie>>  his  stick  it  <lid  not 


Hi 


THE    KW.4KIUTL   INDIANS. 


561 


hit  anyone,  but  when  he  threw  tlie  second  time  two  younj^  Nii'({'oa([t6(i 
rushed  forward,  bU)od  pouriiij;- out  of  fclieir  moutlns.  After  snine  con- 
tortions they  lay  there  dea«l.  The  man  who  had  accoinpanieil  the 
ma'maci'a's  dance  with  his  rattle  was  actinj,;;-  as  thoujzii  the  stick  had 
entered  his  throat  and  was  sufiocating  him.  xVs  soon  as  the  ina'niacj'a 
had  thrown  the  second  time,  he  disappeared  in  the  secret  room  in  the 
rear  of  the  house.  Soon  he  reappeared,  singing  over  the  dead,  who 
werecarried  into  the  secret  room.  Shamans  were  c, tiled,  who  sang  over 
them  and  cried  "hoip,''  while  the  mn'maifa  danced  a  tliii-d  and  a  fourth 
time,  catching  and  throwing  his  stick,  without,  however,  hitting  anyone. 
This  was  the  end  of  the  ceremony. 

Norembir  3:J. — In  the  morning  the  Ivoskimo  iield  a  secret  nieetJng, 
at  which  it  was  decided  that  Q'e'q'arujoala  was  to  show  the  daoce 
Ba'baqoayuL  (soul  catcher).  In  tius  dance,  wldch  will  be  found 
described  ou  page  575,  the  dancer  ])retends  to  capture  the  sou!  of 
one  of  tlie  audience;  but  a  certain  amount  of  property  is  nuule  to 
symbolize  the  soul.  When  therefore  a  dancer  catches  a  soul,  it  nutans 
that  he  takes  away  from  the  owner  a  certiiin  amount  of  property,  which 
is  to  be  distributed  among  the  guests.  Therefore  the  s^ieaker  asked  at 
this  meeting:  '•(»>'e'<i'an(ioahi  is  going  to  show  his  dance.  1  want  to 
know  if  anyone  wants  him  to  catch  his  soul."  Whoevei-  intended  to  dis- 
tribute blankets  ottered  his  soul,  saying:  "(^'e'»fan(ioala,  catch  my  soul, 
for  1  want  to  give  away  blankets  to  our  rivals."  The  speaker  thanked 
them  for  their  otl'er.  The  soul  is  represenled  in  the  dance  by  a  small 
ball  of  eagle  down,  which  is  attached  to  a  string.  Vs  many  balls  are 
attached  to  the  string  at  equal  distances  as  there  are  men  who  otfered 
their  souls  to  be  captured. 

In  the  afternoon  the  Ivwakiutl  held  a  meeting  at  th«'  assembly  place 
in  the  woods,  in  which  they  laid  out  the  plan  for  the  kuc'xalak",  which 
was'to  take  place  on  the  same  evening.  Tlie  Koskimo  iiiteuded  to  have 
a  festival  on  the  same  day,  but  finally  gave  it  up  on  account  of  the  one 
to  be  held  by  the  Kwakiutl.  The  people  asseiid)lcd  in  tlu^  evening. 
The  Kwakiutl  sat  in  the  rear  of  the  house — the  Koskimo  on  tlu-  right 
hand  side  on  entering,  the  Na'(foaqtoq  on  tlie  left  hand  side  on  enter- 
ing. The  last  to  enter  were  the  nuMubers  of  the  seal  sociity,  wiio 
took  their  seats  in  the  last  row  in  the  rear  of  the  house.  The  singers 
sat  in  front  of  them,  whiles  the  old  chiefs  oecui)ied  the  front  row.  When 
aP  had  assembled,  the  speaker  of  the  Kwakiutl  arose  and  said:  "  Wel- 
come, friends,  on  both  sides  of  the  hous<>.  W^e  are  all  in  our  dancing 
house."  And  turning  to  the  members  of  the  seal  society:  '"  l>o  not 
go  too  soon,  great  friends.''  Now  turning  to  the  Kwakiutl,  he  said : 
"Now  be  ready  with  your  batons.'''     As  soon  as  he  liad  linislied  ids 

'  Wii !  ([T'liifi'ii      wri'\vii.\s(>to\viilii,    lU'iiEiiio'k ".     (i-ii'xinKiiH  wc'Ksn  Lixiiim 
Oh!         ciiiiie     uii  both  HidttH  in  till- liiiiiHi',     t'rii)iulH.  Wo  all  insiili'    in  mu' 

ts'iiii'alsr-x.     K''r''8i,KH  itiik''ri'liii.rii.  n('nKiiiriktHi"''k'as.      Wii 

(laiiciiif;  IwniHo.      Nn'  v""  .Vi'H  h"'*'''"  In  (I".        >;''•'"'  ''''''I'ls.  Oh! 

iiOh  nf'nr.ino'k"  ((a    s    daxi.il  liLaliiK'aOs  saxH  t'a'miiiyiKnis. 
my        I'riiMulH       itnil  you  tako  at  tlii'lr  vour         liatoiis. 


\a  i.awn.iii. 
taku  caro  in  tlir  Iiiiiimi< 


\i 


NAT  Ml  S  !».V 


m 


oiiils 


^ :  1  •  I ; 


1 


M 


562 


REPORT    OF    NATIONAL    MUSEUM,  1895. 


speech,  the  two  messengfers  who  (stood  in  the  doorway  said:  "K-ex* 
and  his  sisters  are  coining/' '  Then  tlie  door  opened,  and  the  members 
of  the  killer  whale  society  entered,  surronnding  the  dancer,  whose  name 
was  K-ex*.  He  represents  the  Mink,  and  performs  the  dance  which, 
according  to  the  legend,  Mink  danced  after  having  killed  the  son  of 
the  wolves.  He  had  a  red  circular  spot  surrounded  by  a  black  ring 
painted  on  each  cheek,  lie  danced  liolding  his  palms  downward  and 
raising  them  alternately  to  his  eyes,  as  thougli  he  was  hiding  his  face 
behind  his  blanket.  Anotlu^r  man,  whose  name  was  also  K-ex-,  who 
was  sitting  in  the  rear  of  the  house,  began  dancing  when  the  singers 
commenced  K-cx-'s  song: 


-^— y" 


1 1 R     -1  —  « 


Ya      liil 


Vii 


Clapping,  f  j^«?  ^*1 


1    >*1  J'l 


liii  ya         hii  .    .    .    .      ya 


h&  Qapa  -  iiiii'lo      K*c 


x*a         iiEqa  -  luii  -  i  yaxa    NGl  -  q'o  -  eIsB  ■ 


^=^EtE^ 


i9- 


s 


las 


ya       hii 


ya 


ya. 


V  /I  •?/•?/•? 


hii  ya        hii  ... 


That  is, ''  .Mink  put  on  his  hend  tlie  middle  of  the  face  of  NoLq'olsKlas." 

With  the  word  "(^apama'lo"  of  the  song  the  dancer  put  his  palms 
vertically  to  his  nose,  indicating  the  long  nose  of  the  fool  dancers. 
They  inserted  in  the  song  tirst  the  name  of  the  fool  dancer  Noi.ci'dlsElas, 
who,  as  soon  as  his  name  was  mentioned,  tried  to  strike  the  dancer  and 
to  stop  his  song.  After  his  name  they  inserted  those  of  No'L'it  and  of 
Wa'xsiiEmlis. 

Then  (^E'hicx-Ala,  speaker  of  the  G'c'xsEm,  arose  and  said:  "This is 
done  in  rivalry  with  what  the  Na'-q'oaqtoq  did  last  night.  They  showed 
us  their  legends;  these  are  our  legends.  I  do  not  need  to  tell  them  to 
y<m;  yon  all  know  how  K*ex",  the  Mink,  killed  the  son  of  the  wolves." 

Now  the  door  oi)ened,  and  four  men  dressed  as  policemen  entered. 
They  were  KuLE'm,  MEsx-ri'ij,  xE'lpatosEla,  and  (ii'o'koya. 

The  last  of  these  a(!ted  the  judge  and  carried  a  book.    He  sent  the 


'G'A'xi.ig'ii  K-r'X'ik'  i.o'tiwan  wis'waiioak'. 
Ue  cuiueii       Miuk  with  Iiih  Hiaters. 


S 


«« 


THl;    ivWAKIUTL    INDIANS. 


563 


.     ya 


ya. 


1 

I 


policemen  around  asking  if  everybody  was  present,  and  KuLE'ni  asked, 
"Are  all  here  T'  The  people  replied,  "  Yes."  Then  tlie  two  other  ))olice- 
n.3n  went  around,  looked  at  everybody,  and  stated  tliat  one  person  was 
missing.  They  went  out,  and  soon  returned  leading  the  old  woman 
(ludo'yo,  whose  hands  were  tiistened  with  handcutts.  Tlien  they  pre- 
tended to  hold  court  over  her  on  account  of  her  absence.  Tiie  Judge 
pretended  to  read  the  law  on  the  case,  and  fined  her  $70.  !She  replied 
that  she  was  poor;  that  she  was  able  to  i)ay  in  blankets,  but  had  no 
ready  money.  KuLE'm,  who  acted  the  interpreter,  pretended  to  trans 
late  what  slie  said  into  Englisli,  and  the  i)ayment  of  70  blankets  was 
accepted.  Then  the  friends  of  (xudO'yO  turned  against  the  Judge  and 
said:  "That  is  always  your  way,  policemen.  As  soon  as  you  see  any- 
one who  has  money,  you  arrest  him  and  tine  him."  She  was  unchained, 
and  the  policemen  went  back  to  the  door.' 

They  called  Iv-ex"  and  his  friends,  the  killer  whales,  and  told  them 
to  fetch  the  70  blankets.  The  cousin  of  the  old  woman,  who  was  the 
speaker  of  the  Maa'mtag-ila,  told  them  where  to  go,  and  soon  they 
returned,  (ludo'yu's  sister,  Le'mElxa'lag'ilis,  followed  them,  dancing. 
All  the  people  were  singing  a  ha'mshamtsEs  S(»ng  for  her.  The  blan- 
kets were  distributed  in  her  name.  The  mri'm..,]'a  of  the  Na'ii'oaqttxj 
received  his  share  first;  then  theother  members  of  liis  tribe,  and  after- 
wards the  Koskimo,  l)eginning  with  the  ha'mats'a.  VVliile  this  was 
going  on,  button  blankets  and  bracelets  tied  to  sticks  were  being  carried 
into  the  house.  A  G-e'xsKm,  whose  daughter  had  married  Lc'Lcliilak", 
a  (M'gMhjam  of  the  Kue'xa,  was  going  to  repay  tlu'  i)urchase  nuuiey  of 
his  daughter.  This  ceremony  is  called  "the  brief  (|aute'x'a."  The 
speaker  of  the  (r'c'xsEm,  (^K'hjr'vala,  arose  aiul  shouted:  "Get  ready, 
Le'Leliilak","^  and  called  all  the  chiel's  of  the  clan  G-i'g-ihiam.  lc'lO- 
liilak"  was  sitting  at  the  left  hand  side  of  the  door,  lie  arose  and  said : 
"Did  1  hear  you  call  my  name?"  "Yes,"  replied  the  speaker,  "your 
father  in-law  is  going  to  repay  you."  "Iwish  it  were  true  what  you 
said," '  renuirked  Le'Leliilak", 

Then  tiie  speaker  counted  3!)  button  blankets  and  gave  them  to  him, 
saying  that  the  fortieth  was  not  (juite  linished  yet:  and  he  added: 
"Here  are  120  blankets;  if  your  button  blankets  should  not  be  enough 
for  all  the  guests,  you  may  use  these."  After  he  had  spoken,  K*a'qoU', 
a  speaker  of  the  (i-l'g'ihiam,  arose,  holding  the  sjteaker's  stall  in  his 
hands,  and  said:  "I  will  go  and  take  the  blauKcts."  With  (piick  steps 
he  ran  around  the  tire,  turning  in  the  lear  and  in  tlie  front  of  the  house. 
That  meant  that  he  was  treading  on  all  the  tribes,  because  the  KwakiutI 
rank  highest  of  all.    Then  he  struck  the  pile  (»f  blankets  with  his 


I' . 


i:.  > 


'This  portbrmaiu'e  wiis  lirst  intruiliiced  in  lS(i5,  and  han  Ut'cn  liopt  np  since  that 
time. 

•^Wr'jr-a  JioaiiLx  r.o  t.rliilak". 

(iiipn,    Hlaiid  in  tlic  hoiisit,        M'Tcliilak". 

^Wf'XKUL    A.'lanrH       i.as     nc'ka. 
I  wish     ItwnHtrue     what    lu- Hiiiil. 


!9>^ 


564 


REPORT   OF   NATIONAL   MUSKUM,  1895, 


I  I 


t  ' 


stait".  That  meant  he  broke  the  canoe  in  which  the  blankets  were 
stored  so  that  tliey  fell  into  the  sea,  the  sea  meaning  the  other  tribes. 
Now  he  turned  angrily  to  the  Nfi'q'oacitoq,  and  said :  ''  [  am  Le'LC'Lilak", 
who  promised  to  give  blankets  to  the  Nfi'q'oaqtixi." '  After  he  had  fin- 
ished, QK'lqf'X'illa  spoke  again  and  gave  i^e'LOlillak"  the  name  which 
was  promised  to  him  at  the  time  of  his  marriage  by  his  father-in-law. 
He  said:  "Your  name  shall  be  G'a'lqEmalis;^  your  name  shall  be 
(Jjsmo'ta'yalis-  (howling  over  all  the  tribes),  and  your  name  shall  be 
L'emElxElagMlis^  and  SEbE'lxalag'ilis.'' 

Then  Nfi'mscjEmfit,  an  old  chief  of  the  G-l'g-ilqam,  spoke:  "Now 
you  will  be  Walas'axa'ak"."*  Immediately  x-l'x'Oqala,  chief  of  the 
G'T'g'ilqam,  interrupted  him:  "I  am  the  only  one  who  has  the 
Walas'axa'ak".  Do  you  want  to  know  where  1  obtained  it?  Walas 
Ni:mogwis  and  O'niaxt'iVlaLe  lived  in  K-'iTqa.  There  he  first  came 
down  from  heaven,  there  he  had  his  dancing  house,  and  since  that  time 
it  is  called  '  K-a'qa,'  or  built  on  a  ro(!k.  Come!  Wa'xsqEmis,  that  we 
may  express  our  Joy."  Wfi'xsciKmis  is  a  fool  dancer,  and  as  soon  as  he 
was  called  he  became  exdted,  and  ran  around  the  fire  in  the  fashion  of 
the  fool  dancers,  crying  "hi,  hi,  hi."  Then  the  people  sang  his  song. 
Now  x-i'x-eqala  continued,  tiirniug  to  theotlier  tribes:  "I  will  tell  you 
how  strong  my  clan  is:  Llere  is  the  copper  Ma'xts'olEmtscwuL  lying 
dead  in  the  Avater  off  our  beach.  Here  is  the  copper  Ya'xyaxaqau'- 
loma  lying  dead  in  the  water  oft'  our  beach.  Here  is  the  copper 
Ya'xyaxaciau'loma  lying  dead  in  the  water  oft"  our  beach.  Here  is  the 
copper  Qoayi'mk'in  lying  dead  in  the  water  oft"  our  beach.  Here 
is  the  copper  (}a'wrg*a  lying  dead  in  the  water  off  our  beach.  Here 
is  the  copper  XE'n(iamala  lying  dead  in  the  water  off  our  beach,"'' 

When  the  name  of  the  copper  (^a'wi'g-a  (meaning  raven)  was  called, 

•Nine  years  iigj  Lr-'LOliilak"  had  promised  blankets  to  the  Na'q'oaqt/iq;  ]iut  as  lie 
had  not  tultillod  his  promise  so  far,  he  was  much  ridlculiMl.  Whent^ver  a  festival  was 
lield,  they  said  they  heard  him  i^rying  iu  the  woods  because  he  was  not  able  to 
gather  a  sut1i(;ient  nnmlK^'  of  blauketa. 

-A  Walas'axa'  name. 

^A  ha'nisliamt.sKs  name. 

^La'ams    Walas'axa  ak"  Lo 
Now  you    Waliis'axak"  you. 

f'O'a'am     MV<ioak'     MaxtsTilEmtsr-wiiL 

tllC  ('OI)|IW 


Tliiw  ia 


Miixt'.siilEinlsrwuI. 


la'xoa     i.'Emfi'ls. 
on  this         buucb. 


O'ame's 
Tbix  is 


yjVxstfilis 
it  is  ilcail 
ii;  flit'  water. 
Vaxyaxaiiau'lomak'a  ya'xstali.s     la'xoa  i.'Emu'is,  etc. 
Ya'xyaxa<iini'lonia  it  is  ili'iul      on  tliis      lioui  li. 

in  tlio  water 

The  expression,  ''lying  dead  in  the  water  olV  our  beach,'  meiiiis  thtit  the  clan  had 
liroken  it. 

The  tirst  of  these  coppers  is  valued  at  4,000  lilankets,  tlu^  next  at  ;{,.")00  blankets 
It  is  counted  twice,  liecause  it  was  broken  twice  by  the  clau.  The  Qoayt'mk'in  cop- 
per is  valued  at  1,500  blaukets. 


ti 


:'HE    KWAKIUTL   INDIANS. 


565 


Here 


I 


everybody  expected  tbat  the  hn/mats'ji  would  get  excited,  and  looked 
at  liiin  anxiously,  but  everything  remained  <iuiet,  X-i'x-eqala  continued: 
"That  is  the  strength  of  my  clan.  None  among  all  the  other  Kwakiutl 
claua  ever  broke  as  many  expensive  coppers  as  we  did."  With  every 
copper  that  he  named  he  put  his  stait'  down  violently,  bending  his  knees 
at  the  same  time.  Then  he  turned  to  the  (^r-c'xsKm  and  said :  "  I  thank 
yon  for  the  button  blankets  and  for  the  2,000  bracelets,"  and  promised 
at  once  to  distribute  the  blankets  among  the  Nri/<i'oaqt«ui. 

After  Le  had  spoken,  Lc'Leliilak"  asked  his  brother-in-law,  ''What 
became  of  the  40  blankets  which  1  gave  you  at  *^he  time  of  my  mar- 
riage to  your  sister?  If  you  do  not  want  to  pay  them,  say  so;  but  if 
you  do  intend  to  pay  them,  let  me  know.  Do  as  you  have  a  mind  to; 
I  do  not  care."  Tlien  his  brother-in-law  replied  that  he  was  going  to  pay 
in  course  of  time.  Lc'LOliilak"  then  promised  to  give  the  10  blankets 
to  the  Koskimo. 

Now  Ho'LElitf'  arose  and  said :  "You  have  finished.  Now  let  us  take 
up  the  object  of  our  convention.''  The  blankets  were  put  aside.  As 
was  stated  before,  the  festival  Avas  to  be  a  kuc'xalak" — tliat  means  the 
initiation  into  one  of  the  lower  ranks  of  the  secret  societies.  The  per- 
son to  be  initiated  was  the  son  of  Sr''g'ag'ila,  who  had  arianged  this 
feast.  He  gave  his  membership  in  tlie  fool  dancer  society  to  his  young 
son.  The  jieople  began  to  sing  a  fool  dancer's  song.  Then  suddenly 
a  fool  dancer  rushed  out  of  the  right  hand  rear  corner  of  the  house 
carrying  his  young  son  in  his  arms  and  crying,  *'wie',  wie'."  At  the 
same  time  he  cleaned  his  nose  and  i)ut  the  mucus  on  the  boy's  face. 
This  is  done  because  it  is  supposed  that  the  power  of  the  tool  dancer 
is  seated  in  the  mucus.  After  he  had  run  around  the  lire  once  he  dis- 
appeared again  beliin<l  the  curtain  which  was  drawn  in  tlie  rear  of  the 
house.  Ho'LElite  arose  again  and  said:  "This  is  XuLt'aiia'Jag'ilis," 
thus  naming  tlie  place  whicli  the  boy  was  to  occupy.  The  i>eople  sang 
again,  and  a  woman  wearing  the  headdress  of  the  Na'naqaualii,  came 
out.  Anotiier  woman  danced  backward  in  front  of  her.  A  man  carry- 
ing a  rattle  accompanied  her.  l"'his  dance  was  not  an  initiation,  l)ut 
only  a  representation  of  tlie  dance  which  XM'x'e(|ala  had  obtained  from 
his  wife  by  marriage.  After  tin's  daiKU's  was  linished,  a  young  hoy  was 
to  perform  another  Na'iuuianaliL  dance.  lie  came  out  and  dancied  once 
around  the  lire,  accompanied  by  one  man  carrying  a  rattle  and  three 
others  who  watched  him.  He  woi'e  a  head  ornament  with  four  horns. 
After  this  danct!  he  disappeared  behind  tlie  curtain,  and  when  the 
second  song  commenced,  a  large  mask  representing  the  sunrise  Na'x- 
naik-eniL  appeared  in  the  rear  of  the  house,  coming  from  behind  the 
curtain.  It  was  a  double  mask,  which  in  the  courses  of  the  dance  was 
to  open.  When  the  wearer  of  the  mask  opened  it,  one  side  of  the 
cover  broke.  Altlnrngh  the  attendants  rushed  nj)  to  the  mask  ih-.iiio 
diately,  trying  to  cover  it,  the  ha'niats'a  had  seen  what  had  happened 


f  I 


h    I 


5G6 


REPORT   OF   NATIONAL   MUSEUM,  1895. 


i' 


I 


ill 


J' 


i'  ■ 

1 


and  beciiiue  excited  Jit  once,  crying  "liiip,  hap,  hfip."  The  fool  dan- 
cers  and  the  bears  Joined  him.  The  luTniats'a  rushed  down  into  the 
middle  of  the  house,  the  fool  dancers  struck  and  stabbed  the  people 
and  pelted  them  with  stones,  and  the  bears  scratched  them.  The  great- 
est excitement  prevailed.  After  a  very  short  time  the  members  of  the 
secret  societies  of  tlie  other  tribes  became  excited  too.  Tlie  ha'mats'a 
of  tlie  Koskimo  jumped  up  trembling  and  crying  "hap,  hap."  The 
Na'cfoaqtcKi  ha'mats'a  followed,  and  so  did  the  pa'xala,  who  jumped 
about  the  fire  S(|uatting  and  crying ''  mamamannunama,''  which  is  the  cry 
of  the  ghosts.  lie  took  burning  coals  and  firebrands  and  threw  them 
among  the  people.  The  women  ran  screaming  into  the  bedrooms. 
The  Koskimo  accompanied  their  ha'mats'a  out  of  the  house,  and  the 
Na'n'oatitoq  were  driven  out  by  their  ha'mats'a.  While  this  was  going 
on,  some  of  the  Kwakiutl  were  trying  to  rearrange  the  fire.  According 
to  the  rules,  the  members  of  the  seal  society  ought  to  have  broken  the 
right-hand  side  of  the  house  fust,  the  left  hand  side  next,  and  ought 
to  have  driven  out  the  people  in  this  nrumer,  the  ha'mats'a  biting 
the  people,  the  fool  dancers  striking,  and  the  bear  dancers  scratching 
them.  But  it  seems  that  there  was  some  misunderstanding  in  this 
case,  and  the  house  was  not  broken,  although  the  excitement  which 
l)revailed  was  very  great.  While  the  Kwakiutl  were  trying  to  rear- 
range the  fire,  T'ctTsumx-tsana,  uncle  of  the  Na'q'oa(it«")q  pa'xala,  ran 
around  the  lire  shouting  "naualakwai'!'"  drawing  the  word  out  as  long 
as  his  breath  would  allow.  As  the  i)eople  left  the  house,  the  noise 
subsided,  although  the  members  of  the  seal  society  continued  to  rave 
in  the  house. 

After  a  while  the  Koskimo  returiied  into  the  dancing  house,  four 
men  going  first,  each  carrying  a  staff  held  in  a  horizontal  piisition,  and 
each  singing  his  own  song. 

They  were  Wlnri'lag-ilis.  They  led  a  young  girl,  who  wore  a  head 
ring.  She  was  just  initiated  into  a  secret  society.^  Then  two  of  the 
speakers  spoke  at  the  same  time.  So  far  as  it  was  ])08sible  to  make 
out  what  they  said,  they  spoke  about  as  follows:  "This  girl  has  been 
the  game  of  Wlna'lag'ilis,  who  is  hunting  novices."  They  led  her 
around  the  fire  once  and  guided  her  behind  the  curtain.  While  she 
was  going  around  the  fire,  the  Nri'(|*oaqtoq  pa'xahi  pointed  his  staff 
at  the  Koskimo.  This,  it  is  said,  meant  that  he  would  kill  them  if 
they  did  not  bring  a  novice. 

Now  the  Na'q'oa(ito(i  entered,  lirst  a  ha'mats'a  and  two  t'o'X'uit, 
who  held  each  other  by  the  hand.  When  they  came,  the  pa'xala,  who 
was  all  the  time  standing  witii  bent  knees,  dropi)ed  down  still  lower. 
Next,  two  ma'nuKi'as  entered  carrying  a  dead  child  in  their  arms. 
T'o'pewa,  speaker  of  the  Na'c^'oacitoq  said:   "Na'q'oaqtoq  and  Kos- 


'Spirit  of  the  winter  dauce. 

'^People  who  are  initiateil  for  the  first  time  are  called  wfi'taiiEni.    After  they  have 
hecn  Wii'tauKiu  four  times  they  become  members  of  the  higher  societies,  the  Ifi'xsil. 


THE    KWAKIUTL    INDIANS. 


667 


kimo,  you  have  a  lianl  task;  you  must  kick  ajjainst  a  high  moun- 
tain.' Wina'hig-ilis  or  IIai'aLila«ias  has  killed  this  boy,  the  sou  of 
XExua'nEhi'ala,  the  pa'xala.  The  supernatural  power  came  and  took 
bim  away.     He  is  dead.     We  will  try  to  resuscitate  him." 

As  soon  as  he  said  so,  the  nia'maq'a  tried  to  throw  tlie  body  into 
the  flre.^  T'e't'esumx'tsana  and  T'O'iu'-wa  pushed  them  back  and 
asked  for  assistance.  Now  they  i)ut  tlie  body  down  on  top  of  a  box 
and  T'o'pewa  asked  tiie  hi^best  pa'xala  of  the  tribe  to  try  to  resusci- 
tate the  boy.  Ld'Xoaxstaak"  came  and  sang  his  secret  song.  Then 
he  spoke  to  the  Kwakiutl :  '•  I'riends,  if  you  have  a  mask  for  the 
winter  ceremonial  whicij  you  want  to  sliow,  do  not  let  a  stranger  use 
it;  teacli  your  own  people  to  show  it,  that  no  mistake  may  occur. 
Only  because  a  stranger  showed  your  mask  a  mistake  happened  and 
brought  about  our  great  ditliculty.  I  say  so,  T'o'pewa."  '  Then  he  went 
around  the  tiro  singing.  After  lie  had  made  one  circuit,  the  women 
joined  his  song  and  a  deep  sounding  whistle  was  heard,  which  repre- 
sents the  breath  of  the  pa'xala.  He  sang  four  songs,  and  after  every 
song  the  whistles  were  heard,  livery  time  it  sounded  the  Kwakiutl 
beat  time  and  cried  "•hii,  hii,  h;i,  hii."'  Theii  the  boy  began  to  ntove 
again  and  pretended  to  come  to  life.    This  was  the  end  of  the  festival. 

When  all  was  over,  the  hri'inats'a  .of  the  Koskimo  appeared  on(!e 
more  and  ran  around  the  Are,  followed  by  his  assistants.  Then  he  dis- 
appeared again. 

Kovemher  :2:',. — Early  in  the  morning  the  Koskimo  dressed  themselves 
to  meet  their  novice.  Two  messengers  went  through  the  viUage  and 
asked  the  jjeojde  to  clear  the  lloors  of  the  houses  and  to  sweep  them. 
They  arranged  themselves  in  two  groups — first  the  wi'xsfi,  then  the 
la'xsa.  One  of  the  former  carried  a  skin  <lrum.  The  men  walked 
first.  They  were  followed  by  the  women,  among  whom  was  the  new 
wa'tanEm,  who  was  initiated  the  preceding  night.  The  men  were 
singing  while  the  women  were  dancing.  The  wfi'tanKm  <lanced,  raising 
her  hands  alternately,  her  elbows  close  to  her  sides,  the  palms  of  the 
hands  upward.  She  had  four  feathers  on  her  head  ring.  She  did  not 
dance  with  thetirst  song,  but  Joined  the  dance  during  tiie  second,  thinl, 
and  fourth  songs.  The  la'xsa  follnweil  the  wi'xsA  at  a  short  distance. 
The  men  were  singing,  a  woman  beat  a  skin  drum,  and  others,  among 
them  another  Wii'taiiEni,  were  dancing.  Thus  they  walked  from  one 
house  to  the  other.   A  few  hours  after  this  tiu'  ha'mats'a  was  heard  all  of  a 


'Meauiiig  that  they  had  to  utrivo  !ii;aiii8t  the  Kwakiutl. 

-Ah  all  of  this  wan  ([uito  unprepared,  tlio  i  ereiiiony  was  not  carrltMl  out  as  it  is  in 
other  cases.  If  the  p^rforniaiice  has  been  planned  beforehand,  the  ma  nia(|'as  would 
have  i)rovided  themselves  with  !i  skeleton,  which  they  would  have  carried  in  their 
anus  instead  of  the  child.  They  would  have  thrown  the  bones  into  the  lire,  and 
after  the  charred  remains  liad  been  seen  by  the  jieoplc  tiiey  would  have  made  them 
disappear  in  a  ditch  made  for  the  t)cc.;8ion,  ami  the  l>oy  would  havct  risen  at  the 
phico  whore  the  charred  bones  had  been  seen  before. 

'He  spoke  in  behalf  of  the  latter  and  Iheret'ovt!  used  his  name. 


;  t 


I 


ii  '  n! 


568 


KEFOUT    OF    NATIONAL    MUSEUM,   1895. 


; 


sudden  on  the.  beach  west  of  the  village,  but  soon  he  disappeared  again. 
Then  the  Koskimo  walked  behind  the  village,  where  the  "breathing 
hole" of  the  ha'nmta'a  is  supposed  to  be.  During  this  time  he  is  believed 
to  be  in  the  uiulerworld.  They  went  behind  the  village,  thinking  that 
he  might  come  up  from  underground.  About  11  a.  m.,  a  man  who  had 
gone  into  the  woods  west  of  the  village  to  gather  alder  bark,  was 
attacked  by  the  ha'nuits'a  of  the  Koskimo.  In  order  to  save  himself 
from  the  attack,  he  ran  into  the  sea  and  walked  home  in  the  salt  water, 
pursued  by  the  ha'mats'a.  His  cries  soon  attracted  the  attention  of 
the  peojde.  They  ran  up  to  the  ha'mats'a  and  surrounded  him.  He 
was  naked,  except  that  he  wore  a  head  and  neck  ring  of  hemlock 
branches  and  a  belt  and  ai)ron  of  the  same  material. 

After  he  had  been  caught,  the  Koskimo  sat  down,  and  the  song  maker 
taught  them  his  new  songs.  After  they  had  learned  the  songs,  they 
arose.  The  men  took  a  long  plank  and  beat  time  on  it,  while  one  was 
carrying  the  skin  drum.  They  sang  the  first  two  of  the  new  songs. 
The  women  went  ahead,  dancing  in  honor  of  the  hfi'matvs'a,  who  was 
dancing  in  a  squatting  position.  Thus  they  approached  the  village 
slowly,  going  along  the  beach. 

Finally  they  entered  the  dancing  house,  where  the  hiTmats'a  danced, 
accomi)anied  by  the  first  and  second  songs.  Then  he  disappeared  in 
his  bedroom  with  his  attend.ants. 

Now  Lo'Xoaxstaak"  arose  and  said :  "  Now.  fiiends,  I  will  ask  you 
to  help  me  and  dance  tonight  with  the  new  ha'mats'a  which  was  given 
to  you,  Tocjoamalis,  chief  of  the  Koskimo,  by  the  giver  of  the  winter 
ceremonial.  1  foUow  his  law.  All  the  ha 'mats'as  shall  dance  with  our 
new  ha'mats'a.  I  do  not  know  yet  what  his  name  is  going  to  be.  I  ask 
you,  Ts'a'qoalag'ilis;  and  you,  Ta'nisk'aso;  and  you,  Qoa'ts'amya;  and 
you,  LfMnElxa'lag'ilis;  and  you,Nri'noqois;  and  you^Wr'qoamiL{i'lag*ili8. 
Now  you  all  must  go  and  wash  in  the  water  of  JJaxbakualauuXsI'wae 
and  i)ut  on  the  dress  of  the  BaxbakualanuXsJ'wae.    That  is  all." 

Then  Td'qoamalis  arose  and  said:  "O  my  children.  I  am  glad  to  see 
that  you  are  obeying  the  laws  that  were  given  to  our  ancestors.  You 
know  that  if  we  make  a  mistake  in  this  ceremonial,  it  means  that  our 
lives  will  be  cut  short.  When  I  was  a  young  man,  I  have  seen  my 
grandfather  kill  a  man  who  broke  the  rules  of  the  red  cedar  bark. 
Thus  I  tell  you  A'Labala,  and  you  Lo'Xoaxstaak".    That  is  all." 

Most  of  the  people  now  left  the  dancing  house.  All  day  whistles 
were  heard  i)roceedJng  from  the  room  of  the  ha'mats'a.  The  people 
prepared  for  the  dance  that  was  to  be  celebrated  that  night. 

The  members  of  the  seal  society  of  the  Kwakiutl  had  remained 
in  their  dancing  house  since  the  preceding  night.  They  were  not 
allowed  to  leave  it  until  the  approaching  k-ik'i'lnala.  The  fool 
dancers  and  bears  however,  were  sent  out  every  now  and  then  to 
get  food.  At  other  times  they  ran  out  of  the  house  with  their  lances 
and  struck  and  scratched  the  people  or  threw  stones  at  them.    Some- 


THE    KWAKIUTL   INDIANS. 


569 


times  the  ha'mats'a,  accompanied  by  some  of  the  fool  dancers  and  bears, 
would  leave  the  house  and  attack  the  people.  In  the  afternoon  all  the 
members  of  the  seal  society  appeared  on  tlie  roof  c''  the  house. 
Every  society  howled  its  peculiar  cries,  the  fool  dancers  throwing  stones 
at  the  people.  During  all  this  time  the  people  were  forbidden  to  pass 
in  front  of  the  house.  Whenever  anyone  approached  the  house,  the 
members  of  the  seal  society  frightened  him  away.  While  they  were  on 
the  roof  of  the  house,  all  standing  at  the  front  edge  of  the  roof,  a  man 
approached.  Immediately  the  ha'mats'a  and  bears  jumped  down  and 
pursued  him.  The  fool  dancers  climbed  down  the  sides  of  the  house, 
and  all  went  in  hot  pursuit  until  the  man  escaped  into  one  of  the  neigh- 
boiing  houses.  Whistles  of  the  different  societies  were  heard  in  the 
house  all  day  long. 

About  half  past  six  in  the  evening,  Lagula'g'aliL  and  LO'Xuals  black- 
ened their  faces,  put  on  blankets  and  belts,  head  rings  and  neck  rings 
of  red  cedar  bark,  and  strewed  eagle  down  on  their  heads.  Then 
they  left  the  dancing  house  and  opened  the  door  of  the  neighboring 
house.  There  they  stood, and  Lagula'g-aliL  cried:  "Now,  (jur-'qutsa 
men  and  women,  let  us  go  into  the  house;"  and  Lo'Xuals  added :  "  We 
will  pacify  our  cannibal."  Thus  they  went  from  house  to  house.  When 
they  had  returned  from  the  round,  four  young  men  went  and  called  the 
people,  saying:  "Now  we  come  to  make  you  rise."  While  they  were 
still  going  around,  some  of  the  Koskimo  gathered  in  the  dancing  house, 
beat  the  boards,  and  cried  "  yu"  twice,  giving  a  short  linal  rap  with  each 
cry.  As  soon  as  the  Kwakiutl  heard  the  beating,  they  all  went  to  the 
dancing  house.    There  the  beating  and  the  cries  were  repeated  twice. 

About  8  p.  m.  all  had  assembled  in  the  dancing  house.  The  men  of 
the  Koskimo  tribe  were  sitting  in  the  rear  portion  of  the  house.  Then 
LoXuaxstaak",  a  Koskimo,  arose  and  spoke:  "Come,  friends,  that  you 
may  see  the  manner  in  which  I  perform  the  winter  ceremonial.  This 
was  given  to  us  by«the  creator  of  our  ancestors.  Your  ways,  Kwakiutl, 
ditter  greatly  from  ours.  They  were  given  to  you  in  the  beginning  of 
the  world.  Take  care  and  do  not  change  your  old  customs,  Kwakiutl ! " 
Then  he  turned  to  his  tribe  and  asked  them  to  hold  their  batons  in 
readiness.  While  he  was  speaking  he  held  his  staff  in  a  horizontal 
position.  Then  Ho'LElite,  chief  speaker  of  the  Kwakiutl,  replied: 
"Your  speech  is  good,  friend.  It  is  true  what  you  said.  I  am  glad  to 
see  that  you  are  adhering  to  the  customs  that  were  given  to  you;"  and, 
turning  to  the  Kwakiutl,  he  continued,  "We  must  answer  our  friends." 

Now  the  rest  of  the  que'qutsa  of  the  Koskimo  entered — first  G*a'loiL, 
the  chief  speaker  of  the  dancers.  He  held  a  speaker's  staff  in  his 
hands  and  carried  a  number  of  blankets  over  his  shoulder.  lie  was 
singing  his  secret  song  while  the  others  were  singing  outside  the  house. 
He  sang  as  follows: 

1.  I  tried  to  tame  tbein  by  the  power  of  my  magic,  friends. 

2.  I  blew  water  upon  them  tu  tametthom,  friends. 


i,     (. 


570 


REPORT   OF   NATIONAL   MUSEUM,  1896. 


II         I 


A  second  speaker  followed,  carryinj;  his  staff'.  His  name  is  Ma'a. 
He  is  the  highest  in  rank  of  all  the  qur^'(|ut8a.  When  he  entered, 
G-a'loiL  stopped  singing  and  Ma'a  commenced  his  secret  song.  At  the 
same  time  (IvVloiL  addressed  the  people  and  said:  "Now  look  at  me 
and  at  my  friend.  Look  at  iis,  friends,  at  the  other  side  of  the  house" 
(meaning  the  Kwakiutl).  And, turning  to  his  own  tribe, he  continued: 
"Now  take  care,  friends!"  To  which  A'Labala,  another  speaker,  who 
stood  next  to  LoXuaxstaak",  replied:  "Yes,  friends,  let  us  keep  in 
readiness.  If  we  should  make  a  mistake,  we  shall  not  escape  the  power 
that  will  kill  us."  During  these  speeches  Ma'a  sung  his  secret  song,  as 
follows : 

1.  Ah,  I  liave  everything ;  I  have  all  thct  dances  of  my  oiiemy. 

2.  Ah,  I  have  all  the  death  briiij«er8  of  my  enemy. 

Now  a  third  man,  a  wolf  dancer,  entered.  Two  white  feathers  were 
attached  to  his  head  ring  of  red  cedar  bark  and  his  head  was  strewn 
with  white  eagle  down.  His  name  was  NaqwaLaye.  As  soon  as  he 
entered,  TO'cioamalis  and  Lagulag-aliL,  the  chiefs  of  the  Koskimo,  who 
had  been  sitting  in  the  rear  of  the  house,  arose,  and  witli  them  their 
speaker,  Qoa'lx-ala. 

Na<iwaLaye's  head  ring  belongs  to  the  descendants  of  Ya'xstaL  of 
the  Naqo'ing'i  lisala.  According  to  tradition,  the  Xoya'lEs  (see  also 
p.  ',i'S2]  had  killed  all  the  G*ig-e'LEm,  except  Leo'lExmnt  and  his  three 
sons,  the  eldest  of  whom  was  Ya'xstaL.  In  order  to  make  his  sons 
8tr(mg,  LOo'lKxmut  dragged  them  over  the  beach  around  the  island  of 
(l-ig-e'LEm,  so  that  the  sharp  shells  cut  their  backs.  Only  Ya'xstaL 
survived  this  ordeal,  and  canie  to  be  of  sujjernatural  strength.  Then 
they  went  to  make  war  upon  the  Xoya'lEs.  When  they  had  reached 
Ta'tsolis,  a  wolf  came  to  their  cam])  whih;  they  were  asleep,  threw 
Ya'xstaL  on  his  back,  and  carried  him  away.  From  time  to  time  he 
put  him  down,  iu  order  to  see  if  he  was  still  alive.  When  he  felt  his 
breath,  he  took  him  up  again  and  contiiuied  his  course.  Finally  he 
reached  the  village  of  the  wolves.  He  threw  Ya'xstaL  down  iu  front 
of  the  chief's  house  and,  having  assumed  human  shape,  he  whistled. 
Then  many  people  came  out  of  the  houses  to  see  who  had  come.  They 
mistook  Ya'xstaL  for  a  sea  otter,  carrie<l  him  into  the  liouse,  threw  him 
down,  and  began  to  cut  hini  up.  When  they  had  cut  down  his  chest 
and  were  about  to  open  his  belly,  he  jumped  up  and  asked:  "Will  you 
help  mc  to  take  revenge  upon  the  Xoya'lEsr'  Tlic  wolves  i>romised 
to  help  him,  and  asked  him:  "What  did  you  come  for?  Do  you  want 
to  have  this  wedge?  It  will  help  you  to  build  canoes  in  whicii  you  can 
reach  your  enemies."  Ya'xstaL  did  not  reply,  but  merely  thought  he 
did  not  want  to  have  the  wedge.  WTLaqfi'latit,  (ihief  of  tlie  wolves, 
knewMiis  thoughts  at  once.  He  asked:  "Do  you  want  the  harpoon? 
It  will  enable  you  to  kill  seals  enough  at  a  time  to  fill  your  (^anoe." 
Ya'xstaL  thought  that  he  did  not  want  to  have  the  harpoon,  and  WlLa- 
qa'latit  knew  his  thoughts.    Tlien  the  wolves  ottered  him  the  water  of 


fi 


•.3^. 


wwaaa'; 


THK    KWAKIUTIi    INDIANS. 


571 


life  and  tlie  <l(>ivtli  brintycr.  lie  thonjjlit:  "That  i a  what  I  came  for.'* 
WiLaqa'hitit  knew  his  thouglitH  and  gave  them  to  him.  Then  ho 
ordered  the  wolves  to  devour  Ya'xstaL.  At  once  they  tore  him  to 
pieces  and  devoured  liim.  Tliey  vomited  the  tiesh,  and  when  WiLaqa'- 
hitit  sjirinKied  it  with  tlie  water  of  life,  Ya'xstal-  arose  hale  and  well, 
lie  liiid  become  exceedingly  strong.  Then  they  carried  him  home.  lie 
was  standing  on  the  back  of  the  largest  of  the  wcdves. 

After  he  had  <'ome  back,  he  and  his  f  ither  (rontinued  their  journey. 
While  they  were  traveling,  Ya  staL  I  ri«'d  his  death  bringer.  He  moved 
it  in  tlu'  direction  of  tiie  woods.  At  once  they  began  to  burn.  Now 
they  met  the  Xoyfi'lea,  who  were  coming  up  to  them,  nuiny  canoes  full. 
Leo'lExmut  said  to  Ya'xstaL:  "Now  use  your  death  bringer,  but  do 
not  kill  them  outright;  burn  them.*'  Then  Y''a'xstaL  pointed  the  death 
bringer  at  the  Xoyfi'lKs  while  his  father  was  singing.  They  were 
stricken  with  terror  and  Jumped  into  the  water,  their  canoes  caught 
lire,  and  they  were  all  transformed  into  stones. 

The  two  feathers  on  the  head  ring  of  the  dancer  rei)resented  the 
death  bringer  of  Ya'xstaL. 

Next  two  (!ouples  entered,  ea(^h  couple  hand  in  hand.  Tlie  tirst  couple 
were  r^a'La  (a  man)  and  rd'wig'ilis  (a  woman);  the  second  couple  were 
G'ii'sa  (a  man)  and  G-o'tjoadc  (a  woman).  G-a'sa  was  carrying  a  cop- 
per.    The  faces  of  these  four  persons  were  painted  red.' 

When  they  had  reached  the  rear  of  the  house,  G'fi'sa  spoke  as  follows : 
"Oh,  friends!  turn  your  faces  this  way.  Look  at  me!  Treat  me  and 
my  cedar  bark  oriuiments  in  the  right  manner.  In  former  times  1  aiul 
my  people  have  suffered  at  your  hands,  Kwakiutl.  We  used  to  tight 
witli  bows  and  arrows,  with  spears  and  guns.  W^e  robbed  each  other's 
blood.  Hut  now  we  fight  with  this  here"  (pointing  at  the  copi)er  which 
he  was  holding  in  his  hands),  "  and  if  we  have  no  coppers,  we  tight 
with  canoes  or  blankets.    That  is  all." 

To  this  the  speaker  Qoa'lx-ala  replied:  "True  is  your  word,  friend 
G-a'su.  When  I  was  ycmng,  I  have  seen  streams  of  blood  shed  in  war. 
But  since  that  time  the  white  man  came  and  stoi)ped  up  that  stream 
of  blood  with  wealth.  Now  we  are  tlghting  with  our  wealth.  Tiiat  is 
all.''  Then  he  said,  turning  to  his  tribe,  "Now,  my  singers,  take  your 
batons  and  l>e  ready  to  sing.'' 

Then  they  all  began  to  beat  time  an<l  cried  "he.''  Tliey  (!ontinued 
with  a  song,  for  two  women.  Me'xJis  and  Tsa'uLala, came  in  dancing: 

All,  niii^ician,  all,  ah,  ah,  iiia<;ician,  ma^iciiui,  magician.     (Re])oate(l  ad  iiitiiutnii).) 

When  the  dance  ended,  G*a'sa  spoke  again:  "Y<m  have  seen  oui'  two 
friends  dancing  on  acccmnt  of  this  copper.  Its  name  is  '  Killer  Whale.' 
It  is  the  property  of  my  tribe,  of  the  Koskimo.    Now  l  will  sell  it  to 


'Up  to  this  year  the  Koskimo,  Na'(i'oaqtAq,  and  La'i.asiqoala  never  nsed  red  paint 
dnriuy  th<'  winter  ceremonial.  The  (luO'qntsa  of  the  Kwakintl  have  been  using  red 
paint,  and  this  has  been  imitated  by  the  otlier  tribes. 


w^ 


ii 


572 


BKPORT   OF   NATIONAL    MUSEUM,  IHft:.. 


I 


\\\\ 


:  :/ 


you,  Kwiikiutl.  I  promise  to  jfivo  ilH  value  to  you  (luo'tKla,  and  to  you 
Q'o'iuoyue,  and  to  you  Walas  Kwakiutl.  aiul  to  you  (^'o'nik'fitis. 
This  is  '  Killer  Whale.'  1  want  to  sell  it  at  once."  Thus  si)eakinj,%  he 
pave  it  to  (^V(i'an(|oala  aiul  said:  "(loon!  Place  this  copper  before 
our  friends.''  He  did  so.  Then  a  Kwakiutl  chief,  No'L(i'auLEla,  arose 
and  spoke  to  (,J'»''(|'an(ioala:  ''Hrinjjf  the  copper  to  me."  He  diil  so, 
and  No'Lq'auLEla  continued:  "Oh,  my  tribe!  my  friends!  Look  at  me. 
1,  No'Lq'auLEla,  took  the  copj)er  for  the  sake  of  your  nanu^,  Kwakiutl, 
because  your  name  is  above  those  of  all  other  tribes  and  I  do  iu)t  want 
to  see  it  derided,  l-ow,  brother-in-law  Nu'xncmis,  look  at  me.  1  have 
nothiuff  with  which  to  pay  for  this  copper  to  which  I  have  taken  a 
liking.  Therefore  I  ask  you  and  my  wife  La'msitaso  to  buy  the  (iopjter 
for  me.    That  is  all,  friends!" 

To  this  speecih  Ma'a,  the  Koskimo,  replied:  "There  is  no  chief  like 
you,  No'L(i'auLEla.  You  are  the  lirst  one  to  treat  us  well.  You  carry 
your  tribe  on  your  back  by  the  strength  of  your  wealth." 

When  he  had  finished,  Tri'qoamidis,ohit;f  of  tlu^  Koskimo,  took  a  pair 
of  blaidcets  and  spoke:  "True  is  y')ur  v/ord,  Ma'a!  No'L(i'auLEla  is 
our  chief,  for  he  gave  us  more  property  than  any  other  chief  of  the 
Kwakiutl.  Go  on,  No'L<i'aur.Ela!  buy  our  copper,"  and,  turning  to  his 
tribe,  he  concluded:  "Thus  I  speak  for  our  chief,  Koskimo."  Now  he 
held  up  the  pair  of  blankets  and  said:  "Look  at  this,  friend!  This  is 
our  good  will  to  our  friends  on  the  other  side"  (meaning  the  Kwakiutl). 
"  I  want  you  to  do  as  our  friend  G*o'(i()ade  did  who  brought  the  copper 
into  our  dancing  house.  Sell  it  for  blankets  and  give  tlieni  away !  This 
pair  of  blankets  served  to  keep  our  copper  warm.  1  took  it  off  in 
order  to  put  it  onto  some  of  our  friends  on  the  other  side.  This  is  for 
Ya'qois,  Sc'ix,  and  Uo'LElite.  It  is  given  by  G'o'qoade,  the  daughter 
of  Ko'kwiLala.    That  is  all." 

Then  Ma'a  and  G*a'loiL  went  out,  and  immediately  the  que'qutsa 
began  to  beat  time  and  cried  "  yu ! "  all  at  the  same  time.  When  they  had 
done  so,  the  whistles  of  the  ha'mats'a  were  heard  on  the  roof  of  the 
lumse.  Then  Ma'a  returned,  carrying  a  statt"  to  which  an  inntation  of 
a  scalp  was  attached.  He  was  followed  by  G'a'lolL.  liotli  rciuuiined 
standing  at  the  door,  one  on  each  side,  and  Ma'a  said:  "Friends,  did 
you  hear  that  noise?  If  I  am  not  mistfiken,  something  dangerous  is 
ue.ar  us.     Keep  your  batons  in  readiness." 

W^hile  he  was  speaking  the  door  opened  and  the  ha'mats'a  Ya'xya" 
k'alag'ilis  appeared,  crying  "  hap,  hap,  haj)."  His  face  was  blackened. 
He  wore  a  head  ring  and  a  neck  ring  of  red  cedar  bark.  His  neck 
ring  was  thin  and  set  at  two  places  with  long  fringes,  indicating  that 
this  was  the  first  initiation  of  the  new  ha'mats'a.  He  wore  no  blanket. 
Ue  was  accompanied  by  two  attendants,  avIio  carried  rattles.  One  of 
them  Avore  a  large  head  ring  of  red  and  white  cedar  bark,  the  ring  of 
the  ma'maq'a  of  the  hfdig-iliqala  of  the  La'Lasiqoala  tribe.' 

'Seo  " Iiuliauisclio  Sagcu  von  iler  Nonl-Pacifischou  Kiiste  Amerikas,"  Berlin,  1895, 
page  187. 


.% 


'»MiSi^.. 


TTTE    KWAKIIITL    INDIANS. 


r.73 


Ah  hooii  iiH  Ii(>.  entored  Wwi  Koskinio  bugan  to  sing: 

1.  Your  (IjitK'K  ilti)'8  nut  t^i|iiiil  niiiH<,  for  I  am  tin*  ^iver  of  iiiii^ic,  hnnir>. 

2.  I  liu\  o  lifliMi  ill  tliu  NtM^rt't  room  of  I<axl)iikii!iliiiiiiXHr\vai',  tlie  ^iver  of  nia^ic.  liaiiir. 

3.  In  lii^li  ccstaHv  wiik  KaxliakualuniiXHj  war,  tin*  ^ivt-r  of  maKic,  Iiaiiii',  nvIkmi  I  was 

final'  liiiii  and   iittured  liiu  cunnibal  cry,  liuxbukiialauiiXHi'wai',  thu  ^iver  oi' 
iiiajric,  liaiiii'. 

Tho  socoiul  song  was  as  follows: 

1.   I  am  kniiwii  Ih'it  aim  all  ov«r  tlic  world,  I  <ho  siiprr  latiiral  oiif. 
1'.   I  am  riMiownt'd  liurc  and  all  over  tin*  world,  I  the  »<'.ipfrnatiiriil  iini>. 
',i.  You  are  tho  groat  one  who  givcH  coppern,  who  gives  ]>ropcrty,  tlui  Hiipt*rutitiiral 
one. 

While  the  lu^tple  were  singing,  the  hfi'mats'a  danced  in  the  doorway 
in  a  8([uatting  jxisition,  turned  around,  and  danced  toward  tiie  n^ar  of 
the  house.  Two  women  danced  for  him,  one  to  tlie  right,  one  to  the 
left  of  the  door.  When  he  had  reached  the  left  hand  rear  corner  of 
the  house,  Mfi'a  and  G-a'lolL  Htei)ped  forward  and  foHowed  him,  saying 
now  and  then:  "(ireat  is  your  nnigical  power.  Do  not  be  too  violent 
in  your  fury,''  and  the  attendants  cried  '•  hoip,  hoip.''  Whenever  the 
singers  came  to  tho  end  of  a  line,  the  ha'niats'a  stopped  dancing  and 
cried  "hap."  The  attendants  gathered  around  him  while  the  sound  of 
whistles  was  heard. 

After  these  two  songs  had  been  sung,  Ma'a  spoke:  "Friends,  we  can 
not  pacify  the  great  hiTmats'a  with  these  two  songs  and  by  means  of 
the  dance  of  these  two  women.  Xow  arise,  women,  a"d  dance  with 
him.  If  Ave  should  not  succeed  in  i)acifying  him,  we  should  always  be 
troubled  by  him.  We  should  not  be  able  to  eat  in  our  houses  on  ac(!ount 
ofbiin.  Therefore,  friends,  sing  again.''  While  he  was  8i»eaking,  the 
sound  of  the  whistles  continued  co  be  heard.  The  hn'mats'a  was  cry- 
ing "  hap."  Then  A'Labala  stepped  up  to  him  and  dressed  him  with  a 
black  blanket  and  an  apron  and  strewed  eagle  down  on  his  hair. 

Now  the  singers  commenced  the  third  song: 

1.  Y'oii  iin;  looking  for  food,  great  magician,  you  are  looking  for  men,  mfi  ha. 

2.  Y'ou  are  trying  to  eat  as  much  as  you  desire,  great  magician,  yon  tear  oil'  their 

skins,  ma  ha. 

3.  You  go  close  to  the  secret  room,  gr<*at  magician,  you  have  been  inside  the  secret 

room,  mfi  ha. 

During  this  song  the  ha'raats'a  was  dancing  in  a  standing  position. 
His  movements  were  becoming  less  violent  and  the  sounds  of  the 
whistles  were  becoming  fainter.  The  cries  "hoip"  of  his  attendants,  the 
singing  of  the  men,  and  the  dances  of  all  the  women  were  beginning 
to  pacify  him.  At  the  end  of  the  song  the  women  took  a  rest.  They 
had  been  dancing,  their  backs  turned  toward  the  fire,  with  the  excep- 
tion of  two  who  were  standing  at  the  sides  of  the  door  and  who  stood 
turned  toward  the  fire. 

Now  the  speaker  G-a'sa  Joined  Ma'a  and  (t'iI'IoIl,  who  were  standing 
near  the  door.    Then  the  singers  began  the  fourth  song : 

1.  The  chief  cannibal  of  the  whole  world  cried  hap ;  mc,  hamil. 

2.  Now  eat,  chief  cannibal  of  the  whole  world,  me  hama, 

3.  Do  not  try  to  hide  from  me,  mc  hamu. 


I'!"! 


m 


574 


REPORT   OF   NATIONAL    MUSEUM,  1895. 


The  hfi'mats'a  was  dancing  still  more  (luietly,  first  to  the  riglit  and 
then  to  the  left  in  the  rear  of  the  bouse,  then  around  the  fire.  In  front 
of  the  fire  he  squatted  down,  crying  "hap."  Ilis  attendants  gathered 
around  liim  and  shook  their  rattles,  crying  "hoip."  Then,  with  the 
beginning  of  the  next  line  of  the  song,  lie  continuod  his  dance,  and 
after  four  circuits  he  disappeared  behind  the  (uirtaiu  which  was 
stretched  in  the  left-hand  rear  corner  of  the  house. 

Then  Ma 'a,  who  was  still  standing  near  the  door  with  his  two  com- 
panions, spoke:  "Friends  on  the  other  side  of  the  house!  Now  our 
great  friend  is  pacified."  While  he  was  speaking,  Ko'kwiLala,  the 
helper  in  rhe  winter  dance,  swept  the  fioor  with  hendock  twigs,  in 
order  to  prepare  it  for  the  following  dances. 

Then  A'Labala,  who  was  standing  in  tlie  right-hand  rear  corner  of 
^he  house,  spoke:  "Take  care,  friends  on  the  other  side  of  the  house. 
Watch  my  customs,  for  they  were  given  to  my  tribe,  the  Koskimo,  and 
to  the  L'a'sq'C'nox  and  G'o'p'enox,  and  to  you  Gua'ts'rMiox,  b  '  the 
Maker  of  the  world.  Your  customs,  friends  on  the  other  side  of  the 
house,  ditt'er  from  ours.  They  were  given  to  you.  I  am  glad  to  see 
that  you  as  well  as  we  are  observing  our  old  laws.  Now  Tabala, 
Ha'nk'ala,  Tsa'xis,  and  LoXuals,  go  and  fecch  our  chiefs  blankets.'' 

The  four  men  left  the  house,  and  soon  they  returned  carrying  the 
blankets.  (l-iVsa  took  one  pair  and  said;  "  Ho'LEliti"'  and  Xu'xnr'mis, 
look  at  these  blankets.  That  is  the  i»ower  of  our  winter  dance.  The 
hil'niats'a  who  Jus*"  linished  dancing  is  Ya'xyak-a'lag-ilis,  and  tliese 
blankets  will  be  given  away  in  honor  of  his  name  and  of  his  dance." 
Then  he  gave  the  first  blanket  to  Ya'qois,  the  chief  ha'niats'a  of  the 
Kwakiutl,  and  then  to  the  other  men  in  order.  When  all  were  dis- 
tributed, Ho'LElite  spoke:  "Friends,  did  you  hear  what  G-S'sa  sai?'  ? 
Evi'rything  he  said  is  true,  except  uJ>e  remark,  in  which  he  is  mis- 
taken. You  said  that  your  customs  in  regard  to  dances  and  festivals 
dirter  from  ours;  remember,  we  are  all  of  the  same  name.  That  is  all. 
Thank  you  for  this  red  cedar  bark  that  you  gave  us  (meaning  the 
blanket).     Now  I  have  finished." 

Then  (Joa'qoaxst'ala  walked  around  the  fiie,  ajiparently  without  any 
purpose,  but  in  fact  as  a  signal  for  the  dancers,  wlio  were  standing  out 
side  che  house,  to  enter.  The  door  flung  open,  Ma'a,  (x-a'lolL  and 
G-a'sa,  v/ho  remained  standing  near  the  door,  ga\  c  a  sigrml  to  the 
singers,  who  began  to  beat  time  very  rapidly.  A  song  was  heard  out- 
side the  lumse,  and  now  a  dancer.  K'uc'daqala  by  name,  entered  with 
quick,  short  steps,  his  hands  stretched  backward  under  his  blanket, 
his  face  blackened.  Ilew.as  both  mii'maq'a  and  ha'mshamtsEs.  As 
soon  as  he  had  come  to  the  rear  of  the  house,  the  singers  ceaaed  beat- 
ing the  boards.  Ma'a  said:  "Thank  you,  friend,  for  coming  to  this 
dance." 

Then  (r'a/lolL  gave  another  sig!»al,  and  a  female  dan(!er,  T'e'i.a  by 
name,  entered,  her  hands  stretched  forward.  Again  the  singers  stopped 


\ 


bL. 


THE   KWAKIUTL  INDIANS. 


675 


the 


beating  the  boards.  G-fi'lolL  gave  another  signal,  and  a  second 
woman,  (r-a'lg'amqas  by  name,  entered,  and  danced  in  th(!  same  man- 
ner. She  stepped  up  to  T'e'La,  and  the  singers  stopped  beating  the 
planks. 

Then  G'il'sa  Hi)oke:  "  Friends,  look  at  these  two  women.  They  are 
the  mothers  of  my  tribe.  They  carry  all  the  winter  dances.  Whenever 
these  two  appear,  we  must  be  on  the  aift,  for  they  are  always  followed 
by  other  dancers."  When  he  had  1  ished.  LoXoaxstaak"  told  the 
people  to  be  <!areful,  becausehe  had  heard  the  voice  of  Q'c'q'aiiqoalii,  the 
Bn/baqoiiyfiL  (soul  catcher).' 

As  so.'ui  as  lie  entered,  all  the  dancers  stooped  down  as  though  they 
were  trying  to  hide,  for  fear  that  Bri'baqoayfiL  might  take  their  souls. 
His  aunt,  Pn's(iaas,  took  a  position  to  the  left  of  the  door,  and  while  he 
was  walking  anmnd  the  lire  «she  danced  the  ha'm  irimtsKs  datice. 
When  he  came  back  to  the  ]>lace  in  fro:it  of  the  tire,  all  the  people 
arose  and  he  litted  liis  liands.  the  palnif-  being  held  close  together. 
This  was  rei)eiited  tour  times.  AVhen  he  stoi)ped  the  fourth  time  in 
front  of  the  tire,  he  opened  his  palms  and  the  "soul"  was  seen  between 
them.  The  speaker  told  the  singers  to  stop  beating  tlie  boards,  and 
Mfi'a  went  about  among  the  people  in  order  to  tind  whose  soul  the 
dancer  had  caught.  After  a  short  while  he  turned  to  the  people  and 
sat***  "My  friend  Q'e'(i'anqoala  has  cai)tured  the  soul  of  our  chief 
li^  ,olag*ili'<.*'  Then  the  latter  step])ed  forward  .aid  asked  the  singers 
.  to  sing  the  song  of  Q'c'ifauqoala  and  of  his  aunt  Po'sqaas. 

They  -^ang  as  follows: 

1.  I  u*  to  olitain  your  ct'dar  bark  ornaments,  ha,  your  cedar  bark  ornanioiils,  liamf^ 

■10,  haiiH',  baim"',  liainf'  hr-  haina  br  br-  liama. 

2.  Now  yoiirdanco  will  Hbinc  tbroiiijlioiit  tbe  world  wherever  a  winter  dance  Ih  held; 

Giver  of  lisbt,  liaiui'  inr.  hama. 

During  tiiis  song  the  Ba'ba()oayfiL  was  danci.ig  on  one  spoi,  in 
the  rear  of  the  lire  in  a  l)ent  r;.  sition.  Po'sqaas  was  danciing  the 
ha'inshamtsEs  dance  to  the  left  of  the  door,  and  (x-fi'sa  and  (r-a'IolL, 
the  greatest  ma'maq'a  a  -long  the  Koskimo,  danced  around  the  lire, 
their  elbows  held  close  to  then'  sides,  forearms  held  forward,  hands 
closed,  and  thumbs  strt^tched  upward. 

At  the  end  of  the  dance  La'qolag'ilis  spoke  to  QV-'q'anqoala :  "  Come, 
my  son !  I  thank  you  for  bringing  back  my  soul,  for  I  am  saved  now." 
Then  he  called  the  two  chief  speakers,  A  i.abala  and  Lo'Xoaxstaak". 
They  followed  his  summons,  and  he  javc  them  a  stick  about  2  feet 
long.    Lo'Xoaxstaak"  held  it  up  and  said,  "(Hi,  friends  on  the  other 


'This  is  a  t'o'X'ult  dance  of  the  GTi'p'enAx.  The  dancer  is  supposed  to  be  able  to 
catch  the  absent  souls  of  people.  Ho  dances,  his  jahnalicdd  close  to  the  liody,  like  the 
ma'niafj'a.  (See  p.  i)tin.)  A  string  is  lastcned  to  .lis  niiddlt'  linger  and  a  small  ball  of 
eagledo\Tn  is  fastiMied  to  the  middle  of  the  string.  When  lieoi)enshis  bands,  the  lial! 
is  seen  in  the  middle  between  them,  tlie  ends  of  the  string  being  iu'd  to  the  middle 
fingers.  It  rei)resentH  the  soul  that  the  dancer  has  captured.  The  <lotail8  of  this 
dance  are  described  in  tlie  text.     (8ee  also  p.  561.) 


676 


REPORT  OP   NATIONAL   MUSEUM,  1895. 


I       .    < 

'i,t  ■( 


side.  1  am  glad  that  we  have  someone  who  can  catch  onr  souls  when 
they  tly  away  from  us.  Now  1  will  pay  you,  Kwakiutl.  Thus  I  speak 
for  Lil'iiolag'ilis.  Here  are  blankets  for  you,  (rue'tEla.  Here  are  blan- 
kets for  ycm,  Q'd'moyue ;  blaukets  for  you,  Walas  Kwakiutl;  blankets 
for  you,  Q'o'mk'fitis.  This  is  a  canoe  worth  100  blankets,  given  by 
Q'e'q'ancjoala,  the  son  of  Lfi/qolag-ilis. 

To  this  La'mg-ala,  a  Walas  Kwakiutl,  rei)lied:  "Thank  you  for  vour 
good  words,  A'Labala.  Did  you  say  that  you  have  someone  who  under- 
stands to  catch  the  souls  of  men?"  "Yes,"  shouted  many  of  the 
Koskimo.  Ho  contintied:  "Thank  you.  We  might  need  your  help." 
Then,  turning  to  the  Kwakmtl:  "  Friends,  I  ask  you  to  keep  yourselves 
in  readiness,  for  the  Koskimo  are  like  to  a  vast  mountain  of  wealth,  from 
which  rocks  are  rolling  down  all  the  time.  If  we  do  not  defend  our- 
selves, we  shall  be  buried  by  their  property,  liehold,  friends!  They 
an  dancing  and  making  merry  day  after  day.  But  we  are  not  doing 
so.  Remember,  this  is  our  village  and  (mr  battlefield.  If  we  do  not 
oi)en  our  eyes  and  awake,  we  shall  lose  our  high  rank,  liemember, 
Kwakiutl,  we  have  never  been  vanciuished  by  another  tribe.  That  is 
all." 

Now  a  loud  clapping  was  heard  outside  the  house.  The  walls  were 
beaten  with  sticks,  and  Ma'a  g.ave  a  signal  to  the  singers  to  beat  the 
boards.  The  door  opened  and  a  man  entered,  the  chief  gue'so,  fol- 
lowed by  four  other  members  of  the  group.'  They  hopped  into  the 
house  holding  their  feet  <;lose  together.  When  they  Imd  reached 
the  rear  of  the  house,  Ma'a,  who  was  holding  a  gun  in  place  of  a 
speaker's  stafi',  spoke:  "Friends,  why  should  you  not  come  to  Join  our 
dance?"  and,  turning  to  the  Kwakiutl,  he  continued:  "Friends  on  the 
other  side,  these  are  cmr  friends  the  'Pigs!'  Formerly  tl-ey  were 
'Sea  Lions.'  This  is  to  inform  y<m."  Next,  LoXoaxstaak"  said  to  the 
chief  singer,  Qoa'qoaxst'ala:  "Look  out!  our  friends  are  very  merry 
and  they  wish  to  dance."  The  maa'myaeuox^  commenced  a  song,  which 
was  taken  up  by  the  singers: 

1.  What  is  ou  tlio  enemy's  ])lanl«ct?    Wit'O. 

2.  War  is  on  the  (enemy's  blanket.     Witr. 

The  women  arose  and  danced,  raising  their  forearms  and  holding  up 
their  first  lingers.  This  song  and  dance  were  repeated  four  times.  At 
the  end  of  the  song  the  singers  beat  time  very  rapidly  and  then  tlie 
ha'mats'a's  cry  "hap"  was  heard  in  the  secret  roonu 

This  song  and  dance  were  given  by  the  wolves  to  Ya'xstai.,  and  ai-e 
used  by  his  descendants  to  excite  the  ha'mats'a  and  warriors  who  go 
out  to  battle. 

When  the  singers  commenced  the  song  for  the  tliird  t  ime,  G'a'loiL,  who 

'This  is  one  of  the  que'qiitsa  groups  of  the  Koakiiiio.  Tlieir  prosont  name  in 
guii'niiso  (pigs)  while  formerlj'  they  were  called  i.'e'LexKn  (sea  lions). 

•Atiotlu'r  of  the  (mr'(|nt8a  sofieties  of  the  Koskimo,  embracing  the  daughters  of 
the  chiuts — those  who  must  not  be  maltreated. 


THE    KWAKIUTL    INDIANS. 


r.77 


rcpresentt'd  Va'xstaL  liimselC,  Joined  the  dance  of  the  women.  He 
junij)ed  about  in  a  circle  in  the  wihlest  fashion,  Tiicn  the  ha'niats'a's 
cries  "hrip,''  and  tlie  ([uieting  calls  of  his  attendants,  "hoip,"  were 
heard. 

After  the  soii<>'  and  dance  had  been  repeated  a  fourth  time,  Xnh''(|ulEls, 
a  (i-o']»V'Uo.\,  and  his  .si^'aker,  IIe'g"ilaxsr''k'a,  arose.  The  latter  took 
up  some  blankets  and  spoke:  *' Yes,  friends  on  the  other  side! 
Kwakiutll  1  have  luy  ways  of  celebrating'  the  winter  ceremonial,  and 
you  hav(^  your  own,  dilferent  from  mine.  Thus  it  was  given  to  you  by 
the  (liver  of  Dances.  1  should  like  to  have  your  dances,  l)ut  I  am 
afraid  to  change  my  ways,  for  they  were  given  to  me  in  the  beginning 
of  the  world.  This  song  which  we  Just  sang  was  given  by  the  wolves 
to  Ya'xstaL  at  rja'yaiL  when  he  received  the  death  bringer  with  which 
lie  was  to  burn  his  enemies  or  to  transform  them  into  stone  or  ashes. 
We  aie  of  Ya'xstai.'s  blood.  Uut  instead  of  fighting  our  enemies  with 
his  death  bringer,  we  light  with  tliese  blankets  and  other  kiiuls of  prop- 
erty."   Then  he  distributed  the  blankets  among  the  Kwakiutl. 

Xext,  two  yoi;ng  men  whose  faces  were  bhu^kened  stepjjed  forward, 
andoneof  them  said:  "1  am  going  to  look  for  my  friend."  lie  wentout 
and  brought  an  old  woman  to  the  mi<ldle  of  the  house,  where  she  sat 
down.  (>oa'qoaxst'ala  said:  ''Take  care,  friends!  this  woman  is  going 
to  danti  .  i'repare  to  sing  her  song.''  Then  the  singers  beat  the  boards 
rapidly  ;•'  <•■  cried  ''yn."  The  beating  and  tiie  cry  were  repeated  at  a 
given  signal.  As  soon  as  the  second  cry  died  away,  another  ha'mats'a 
was  heard  outside  the  house. 

A'Labala,  who  had  left  the  house  a  short  while  ago,  reentered,  stood 
in  the  doorway,  and  spoke:  "Look  at  \w,  friends!  Nowtakecare!  1 
have  seen  something  cmlside  the  house  that  looks  as  though  it  was  not 
going  to  have  mercy  upon  anybody.  Thus  1  tell  you.  Now  beat  the 
boards!"  Then  the  singers  began  to  beat  time,  the  door  opened,  and 
the  ha'mats'a  entered  crying  "hap,  hap,  hap."  At  once  everybody 
i'ommenced  to  sing  his  or  her  secret  song.  A'Labala  went  up  to  the 
ha'mats'a  with  short  ([uick  steps  and  then  back  again,  saying:  "Come 
friend,  that  this  great  tribe  nniy  see  you."  Then  he  turned  around 
and  said:  "This  is  Ts'sVijoalag-ilis,  our  chief  ha'mats'a.  Take  care, 
friends;  he  devours  proj.erty,  not  llesli  of  men,"' 

Now  the  ha'mats'a  came  down  to  the  middle  of  the  house,  lie  wore 
a  head  ring  of  red  cedar  bark,  to  the  back  and  from  of  which  branches 
of  balsam  i)ine  about  six  iViehes  long  wen;  attai<'lic<l  crosswise.  Uis 
neck  ring  was  worn  over  the  left  shoulder  and  und^r  i  h<'  light  arm.  It 
was  nnide  of  red  cedar  bark  woun<l  wMh  ln'an<'Iiesof  Mniun  i)ine.  The 
women  began  to  dance  for  liint.  He  /lanciid,  st|uaffing,  toward  the 
rear  of  the  house,  anri  was  joi»»«s^  by  tli**  (Ad  Wii'mats'as,  Ta'nisk-aso, 
Qoa'ts'icmya,  Lr'inKlxa'lag'ilis,  Na^i-^  md  W»  <y»«Mnii,a'Iag*ilis,  who 

entered  one  by  one,  cj'v'ing  -hap.''  rioatiy  I'liey  i-i'»-»»4*d  the  rear  of  the 
house,  where  they  remairwjd  ^jbw^iiijf  m  *  I'vw,  tttfiv  backs  turned 
NAT  Ml :s  \)o ;i7 


<. '  I  il 


a 


578 


RErOUT   OB^    NATIONAL   MUSEUM,  1895. 


^;i ,  i  ,  f 


!     i 


^  t    1 


toward  the  fire.  Then  the  door  opened  and  the  new  ha'niats'a,  who 
had  been  brought  back  in  the  morning,  entered,  crying  "hap,  hap, 
hap."  Ue  wore  a  liead  ring  made  of  balsam  pine,  to  which  a  long 
plaited  trail  of  the  same  material  was  attached.  The  trail  reached 
down  to  the  small  of  the  back.  Three  white  rings  about  one  inch  in 
diameter,  made  of  cedar  withs,  the  bark  of  which  had  been  strii)ped 
off,  were  attached  to  the  ring  over  his  forehead  and  one  on  eatih  side, 
all  on  the  same  level.  Another  ring  of  the  same  material  was  attached 
to  the  trail.  Tie  Avore  an  apron  made  of  balsam  pine;  his  neck  ring, 
arm  rings,  and  anklets  were  made  of  the  same  material.  Tie  was  held 
by  one  assistant. 

As  soon  as  he  entered,  the  singers  began  to  beat  the  boards,  and  con- 
tinued until  lie  had  come  down  to  the  floor.  Tlien  they  began  to  sing 
his  first  song: 

1.  Ho  cried  luip  for  mo,  tlio  onlj'  great  lieing  in  our  world. 

2.  Baxbal<iirilauuX8i'wiir'  cried  li.ip  for  ine,  tlio  gi'<!at  caiiiul).il  of  our  world. 

3.  HaxljukiirilaunXsi' war-  taught  me  to  devour  lives,  the  .yreat  eainiibal  of  our  world. 

He  danced  to  this  song,  and  Ts'a'cioalag-ilis,  the  chief  ha'mats'a, 
danced  forward  to  meet  him,  cried  "liapl"'  and  attacked  the  ]>eoi»le. 

After  this  songLoXiiaxstaak"  arose  in  the  rear  of  the  house,  holding 
a  copper,  and  a  woman  named  Ayacja,  brought  a  stiii»  of  calico  about 
40  yards  long,  which  was  unrolled  and  spread  in  a  circle  around  the  fuv  • 

Then  the  singers  began  the  second  song: 

1.  1  giv<!  you  to  cat,  T  give  you  to  oat,  good  canuibal. 

2.  I  pacify  you  with  property,  I  pacify  you  with  property,  good  cannibal. 
.3.  I  push  (b)wn  your  wildness,  I  push  down  your  wildness,  good  cannibal. 

4.  I  give  you  lives  to  eat,  I  give  you  liven  to  eat,  good  cannibal. 

The  ha'mats'as  were  dancing  between  tlie  calico  and  the  fire  in  a 
squatting  position.  Their  attendants  tried  to  pacify  them  with  cries  of 
'■hoip,"  aiul  women  danced  for  them.  Tlien  A'Labala  st<^i)ped  forward 
and  asked  the  singers  to  wait  before  beginning  the  third  song.  He 
called  his  speaker,  To'cioamalis,  who  took  his  position  in  the  rear  of  the 
house,  and  addressed  the  peojjle  as  follows: 

''Yes,  my  children,  I  am  the  storage  box  of  your  thoughts,  for  I 
remember  all  the  old  tales,  and  in  my  young  days  I  have  seen  things 
which  you  y<mng  people  never  heard  of.  It  is  good  that  tliere  is  one 
old  man  who  can  show  you  all  these  things.  Now  I  will  go  to  this 
ha'mats'a  and  take  olf  the  dress  that  TiaxbakualanuXsi'wae  put  on 
him."  He  stepped  up  to  the  hfi'mats'a,  who  was  standing  in  the  rear 
of  the  house,  and  took  off  his  head  ring  first,  then  his  neck  ring.  lie 
cut  off  the  arm  rings  and  anklets  and  gave  them  to  T.am;iLa.  Then  he 
asked  Xau'a(iala  to  bring  blankets  and  ornaments  made  of  red  (iedar 
bark.  Nau'a(|ala  went  to  letch  them  from  his  bedroom,  and  when  he 
ha<l  returned,  To'cioamalis  proceeded  to  dress  tlie  ha'mats'a.  He  juit  tiie 
blue  blanket  over  his  back  and  cedar  bark  ornaments  on  his  head, 
his  neck,  his  arms,  and  around  his  ankles.     He  also  tied  a  dancing 


THE    KWAKIUTL    INDIANS. 


579 


1  held 


i 


apron  aioiiiid  his  waist  aud  strewed  eagle  down  on  his  head.    Thtu 
he  said,  '•  It  is  done." 

The  young  ha'niats'a  cried  '•hap,  hilp,  Imp,''  and  attacked  the  peojile. 

Now  the  singers  began  the  third  song: 

1.  '1'ln^  icdiii-  biii'k  oi'  tlu)  winter  (liiiicc  is  al!  uroiiiul  thu  world. 

2.  Till!  c;i,n]o  down  of  tlu;  wiiitiT  daiwo  is  nil  aroiiiid  tlio  world. 

H.    riui  songH  of  tilt'  winter  daii<'e  jirt!  most  powerful  all  .iroimd  the  wi>rld. 
■1.  I'or  1110  cried  hap,  I'l.ixliakualaniiXsi  war,  thf  j^reat  ina<rician. 

During  this  song  all  the  ha'niats'as  were  dancing  in  standing  pos- 
ture and  the  women  were  dancing  tor  them.  At  the  end  of  tlie  song 
they  all  stood  in  the  rear  of  the  house. 

After  a  sliort  while  the  singers  beat  time  again  and  commenced  the 
fourth  song  of  the  hiVniats'a: 

1.  Nol(od\    can    imitate   \  onr  ciics,    ji'reat    liaxhakn.ilannXHi  wac,    <;i'fat    nnij^ician, 

Inmni  nni, 
Nol»ody  (^aii   imitate  yonr  uancc,  ;;rt'at   liaxbaknalauuXsrwac,  groat  magician, 
Iiama  ma. 

2.  I  was  taken  into  ilie  room  of  HaxliaknalannX.si  wae,  the  great  magician,  hama  ma. 
I    r('c<'i\e(l  tlM!    reil   cedar   hark   of  JiaxhaknalannXsi'wae,   the    great  magician 

hania  ma. 

3.  lie    put    into    me    all    the   dances.   ISaxhaknalanuXsi'wae,    the    great    magician, 

hama  ma. 
3.  'I'lie  cannih.'il  pole  is  shaking,  the  pole  of  Maxhaku.ilanuXHi'wae,  the  great  nuigi- 
cian,  hama  ma. 

When  the  song  was  nearly  ended,  the  hfi'mats'as  disappeared  in  their 
secret  room,  led  by  Ts'a'qoalag'ilis. 

Then  Lo'Xutixstaak"  stepped  forward,  still  holding  his  copper,  and 
spoke:  ''Now  that  is  the  end,  friends.  You  hav^e  seen  my  way.  This 
is  my  w;iy.*'  With  this  he  pointed  to  his  copi>er.  *'This  is  the  price 
of  ii  ha'nnits'a.  J  do  not  mean  you,  KwakiutI;  1  mean  my  rivals  in  my 
own  tribe.  They  all  want  to  have  hii'mat.s'as,  l)nt  they  want  to  show 
them  cheai)ly  without  giving  away  a  copper.''  Tlie  ivwakiutl  inter- 
rui)ted  him  now  iind  then  with  cries:  "'That  istruel  your  words  are 
triu'.chief  I"  Lo'Xiiaxstaak"  continued  :  "Our  hrr'mats'a  touched  some 
of  you,  KwakiutI,  in  his  excitement  and  hurt  you.  This  copper,  the 
fiice  of  which  is  engraved  with  the  design  of  the  gri/./ly  bear,  is  worth 
r)00  blankets.  It  is  to  pay  those  whom  our  great  triend  lias  bitten. 
Vol,  La'nisitaso,  wer(?  bitten  this  morning.  Mere  are  .">(»  bhinkets  of 
this  L'Oiiper  for  you;  ami  you,  IIo'lElite,  oO  blankets  of  this  copper  for 
you;  and  you,  G'iiig-alXola,  r»0  blankets  of  this  cop[)er  for  you;  and 
you,  No'Lii'anLEla,  r»0  blankets  of  this  copper  for  you;  and  you,  Iv*ex-, 
r>0  blankets  of  this  copper  for  you;  and  you,  (J|a'wi(|an',  50  blankets 
of  this  cojiper  for  you;  and  .you,  Xu'xncmis,  ."iO  bhinkets  of  this  cop- 
per for  you;  and  you,  Mc'tioiidaxstaia.  r»o  bhinicets  of  this  copper  for 
you;  and  you,  K-a'tioLc,  50  blankets  of  this  copiier  for  you;  and  you, 
La'mg  ala,  50  blankets  of  this  cttpper  tor  you.  Thtit  is  all.  Now, 
(^oa'ymioalag'ilis,  1   will  ask  you  to  (ionie  aud  tell   the  .story  of  the 


580 


KEPORT    OF    NATIONAL   ML'SEUM,  1805. 


1  y. 


I    : 


-'   1 


1i 


■1     '^. 


liii'mats'ji,  for  the  tribes  say  we  own  ncitlier  hii'inats'a  nor  other  dances. 
That  is  all." 

Then  <)()a'yu<ioala<^-ilis  came  forward.  The  Koskinio  placed  a  box 
for  him  in  the  rear  of  the  house.     1  le  sat  down  and  bejjan : 

"  Bo  quiet  and  listen  to  me,  for  I  am  j;"oing  to  tell  yon  the  story 
of  this  ha'mats'a,  which  will  show  yon  that  wc,  Koskinio,  (i'n'p'r'nox, 
L'a'sq'cnox,  and  <«ua'ts'cn(>\-,  do  not  steal  winter  dances  from  you, 
Kwakiutl,  nor  from  other  tribes.  All  tlie  winter  dances  were  f;i\eu  to 
us  by  the  Maker  of  Man  in  the  bej^inniny  of  the  world.  I  he  ha mats^a 
whom  we  have  seen  tonight  comes  from  Ibd'alik-awe,  All  the  clans 
Jlahai'alik-awr-  of  all  the  tribes  in  tin;  whole  world  ha\e  a  ri^^ht  to  a 
ha'mats'a  with  raven  whistle,  for  liai'alik-awe  had  a  ha'mats'a  with  a 
ravi'ii  whistle  ar  the  ])lace  which  we  name  Lala'tV,  and  his  iia'mats'a's 
name  was  (^Ja'yuL  and  (i)alainii'laj'Mlis.  We  may  use  either  of  these 
names  for  our  ha'mats'a.  We  will  call  him  now  (,>a'ynL,  and  if  he 
should  be  taken  away  ayain  by  BaxbakuiilaniiXsi'wae.  we  will  call  him 
Qalama'layilis.  You,  Kwakiutl,  yon  always  tise  hcnilotk  branches  for 
your  ha'mats'a,  for  it  was  giv'en  to  you  in  this  manner  by  the  Maker 
ofjMan.  It  was  given  to  us  to  use  balsam  ]>iue  for  our  ha'mats'a  and 
for  all  other  dances.  The  white  rings  you  saw  on  the  head  ornaments 
of  our  h;i'mats''a  are  the  same  as  worn  by  J}axbakn;ilannXsi'wae  when 
he  was  excited.  The  attendants  passed  ropes  through  these  rings  to 
tie  him  down,  tiiat  he  might  not  leave  his  house  and  devour  his  ])eople; 
and  the  trail  of  his  ornament  served  for  his  attendant  to  hold  him. 
You  also  saw  the  streaks  of  blood  riuiiiing  from  the  corners  of  his  month 
to  the  lobes  of  the  ears.  They  iiidi(!ate  that  liaxbakurdaiinXsi'wae 
Mve.^  on  nothing  but  blood.    That  is  all." 

iie  had  hardly  iinished  when  Lo'Xoals,  a  Koskimo,  came  forward 
from  the  rear  of  the  house  holding  a  single  blanket.  He  spoke:  •'  Look 
at  me.  See  this  single  blanket!  1  am  tired  of  waiting  so  long  at  this 
place  for  one  solitary  single  blanket.  Now  1  will  show  you  that  1  do 
not  care  for  a  singles  blanket."  lie  tore  it,  threw  it  into  the  lire,  and 
continued:  "Now  you  v.  lio  saw  it  in  the  lire  take  good  care  to  keep 
it  warm.  All  single  blankets  will  go  there  hereafter.  We  are  too 
great  a  tribe  to  recicive  only  a  single  blanket  each."  Then  LamaLa 
went  up  to  him  and  stopped  him.  He  held  six  button  blankets  and 
sa^i: 

"Friends  on  the  other  side!  ICach  of  us  has  something  to  say. 
Lo'Xoals  has  had  his  way  when  lie  wanted  to  burn  this  blanket. 
Kwakiutl,  he  did  not  mean  you.  Do  not  feel  offended  by  it.  \  have 
rivals  in  my  own  tribe  and  1  must  wake  them  nj)  from  their  sleep,  for 
they  do  not  see  that  it  is  hard  work  for  us  to  light  yon  with  projx'rty. 
We  are  the  Koskimo,  who  hav«',  never  been  van(|uishetl  by  any  tribe, 
neither  in  wars  of  blood  nor  in  wars  of  i>roperty.  Now  I  will  ask  you 
one  thing:  Treat  me  well.  Of  olden  times  the  Kwakiutl  illtreated  my 
forefathers  and  fought  them  so  that  the  blood  ran  over  the  ground. 


Tin-:    KWAKIUTL   INDIANS. 


581 


Now  we  fitjlit  with  button  blankets  and  other  kinds  of  jiroperty,  sinil- 
inj;-  at  eacli  other.  Oli,  how  good  is  tlie  new  time  I  That  is  all.  Now 
to  these  button  blankets.  Son-in-law.  come  and  stand  where  I  can  see 
y(ui."  Then  Nan'aciala  stepped  to  the  front  of  the  house  and  said: 
"Here  I  am."  LamaLa  continued:  "I  understand  that  you  have  no 
button  blankets.  Therelbre,  I  thou{.jlit  I  might  bring  you  some.  Here 
are  six  button  blaidcots.  1  took  tliem  from  your  wife's  back.  Now 
come  and  take  them,  and  do  with  them  as  you  please.'' 

Nau'a(iala  asked;  "What  did  you  say,  my  father  in-law  ?"  Then 
LamaLa  repeated:  "I  told  you.  son-in  law.  that  I  had  taken  six  button 
blankets  from  the  back  of  your  wife  and  1  give  them  to  you.  Now 
come  and  take  them."  Nau'acjala  spoke:  "I  will  go,  for  I  am  not  afraid 
to  go  and  take  them.  I  have  given  away  button  blankets  three  times, 
and  this  will  be  the  fourth  time.  Now  1  will  go  and  take  them."  Then 
he  went  back  to  his  place  and  said,  turning  toward  the  people:  ■•Oh, 
my  tribe!  look  at  these  button  blankets  iuid  see  what  I  am  going  to  do 
with  them.    One  of  you  shall  tell  me  what  to  do  with  tiiem." 

To  tills  the  old  woman  who  was  standing  near  the  door  replied :  "  My 
tribe,  1  want  to  say  a  few  words  to  you,  and  particularly  to  my  son,  who 
asked  to  be  told  what  to  do  with  these  blankets.  Friends,  you  all 
know  luy  name.  You  knew  my  father  and  you  know  what  he  did  with 
his  pro])erty.  He  was  thoughtless  and  did  not  care  what  he  did.  iJe 
gave  away  or  Idlled  slaves;  he  gave  away  or  burnt  his  canoes  in  the 
lire  of  the  feast  house;  he  gave  away  sea-otter  skins  to  his  rivals  in 
his  own  tribe  or  to  chiefs  (»f  other  tribes,  or  he  cut  them  to  pie(!es.  Vou 
know  that  it  is  true  what  I  say.  This,  nij'  son,  is  the  road  your  father 
laid  out  for  you  and  on  which  you  must  walk.  Your  lather  was  no 
common  man;  he  was  a  true  chief  among  the  Koskimo.  Do  as  j-our 
father  did.  ICither  tear  up  these  button  blankets  or  give  them  to  our 
rival  tribe,  tlie  Kwakiutl.     That  is  all.'" 

Lo'Xoaxstaak"  arose  when  she  had  finished  and  asked:  "Did  you 
hear  what  our  aunt  said  :'  I  will  not  block  the  road  my  father  laid  out 
for  me.  I  will  not  break  the  law  that  my  chief  laid  down  for  n>e.  I 
will  give  these  button  blankets  to  my  rivals,  the  Kwakiutl.  The  war 
that  we  are  having  now  is  sweet  and  strong."  Then  he  gave  the  but- 
ton blankets  to  the  Kwakiutl;  lirst  to  Ya'cjois,  then  to  the  old  chiefs. 
After  they  had  been  distributed.  Lo'Xoaxstaak"  said:  "I'liese  button 
blankets  are  tlie  red  cedar  bark  that  I  have  taken  from  the  head  of  my 
hfi'mats'a.  Next  the  men  brouglit  him  40  white  blankets,  and  he  said: 
"These  white  blankets  are  the  red  cedar  bark  that  I  have  taken  from 
the  neck  of  my  ha'mats'a  and  1  am  going  to  give  them  to  you,  Ivwa- 
kintl.''  He  distributed  them  among  the  next  in  rank.  Tlieii  he  took 
the  calico  and  said:  "This  is  the  red  cedar  bark  tliat  1  took  from  the 
arms  and  from  the  legs  of  my  ha'nuits'a.  I  will  give  it  to  the  women 
and  children  of  the  Kw:ikiutl."  They  tore  it  up,  aiul  gave  the  pieces 
to  the  Kwakiutl — first  to  Ya'cpiis,  then  to  the  others. 


il 


;—fl|4BC' 


582 


REPORT    OF    NATIONAL    MUSEUM,  1895. 


P 


(A 
», 


:'  ■    i- 


With  this  tlie  festival  ended,  and  the  people  went  home.  It  was 
about  1  a.  ni.  when  the  calico  was  distributed. 

About  7  p.  m.,  November  23,  IlO'LElite  sent  two  messengers, NoLElag*- 
ilis  and  Kur-E'm,  to  call  all  the  men  of  the  Kwakiutl  tribe  to  a  secret 
meeting  to  be  lield  in  his  house.  The  messengers  went  into  all  the 
houses  and  called  the  Kwakiutl,  whispering  into  their  ears.  They 
slijjped  out  at  once  and  went  to  IIo'LElite's  house.  (Ireat  care  was 
taken  that  the  Na'<i'oaqt6q  and  Koskimo  should  not  know  what  was 
going  on.  As  soon  as  the  men  were  assembled,  IIo'LElitr'  arose  and 
spoke:  "Indeed,  friends,  you  have  gratilied  my  wishes,  for  you  all 
have  come  as  soon  as  I  sent  for  yon.  1  am  glad  that  you  are  keeping 
the  laws  that  were  handed  down  to  us  from  the  times  of  our  grand- 
fathers. You  will  have  observed  that  the  Koskimo  are  likely  to  beat 
us  in  our  war  with  ])roperty.  Therefore  I  ask  you  not  to  be  asleep, 
else  the  Koskimo  will  surely  walk  right  over  ns,  friends  I  Wake  up 
and  open  your  eyes.  IJo  not  let  the  wealth  of  our  rivals  blind  you. 
Our  ancestors  have  never  been  vanquished.  I  do  not  want  to  see  the 
Koskimo  vanquish  us  now.  1  have  called  you  in  order  to  inform  you 
that  my  chief  Se'g-ag'ila  is  going  to  give  a  winter  dance,  and  I  will  ask 
you,  my  friends,  how  we  shall  begin  it.  I  want  you  to  decide  in  regard 
to  the  manner  of  beginning  the  ceremonial.  That  is  what  I  wanted  to 
say  to  you,  wa,  wa.'' 

The  men  remained  silent  for  about  twenty  minutes.  Then  Nu'xnemis, 
the  chief  of  the  winter  dance  of  the  Kue'xa,  arose  and  said:  "Indeed, 
JIo'LElite,  you  are  always  keeping  the  rules  laid  down  in  the  times  of 
our  ancestors,  for  instead  of  beginning  the  ceremonial  without  notify- 
ing us,  as  others  might  do,  you  tell  us  of  your  plans  and  secrets  as  our 
forefathers  used  to  do;  and  that  is  the  right  way."  Then  he  turned  to 
his  own  tribe  the  Kue'xa  and  said:  "Don't  you  feel  glad  that  my  friend 
ITo'LElite,  the  great  magician,  was  kind  enough  not  to  keep  his  secrets, 
but  let  us  share  them  ?  You  also,  La'mg-ala,  ought  to  feel  proud  that 
he  invited  us  to  know  of  his  plans.  Do  you  not  think  that  it  would 
be  best  if  the  clothing  of  Wlnfi'lag-ilis  were  brought  out  by  this  secret 
meeting?  Y(m  all  know  what  I  mean.  The  clothing  of  Winil'lag-ilis 
consists  of  hendock  branches,  and  his  play  is  AniE'lk"or  NfiLanuLdEls. 
The  AniE'lk"  must  be  shown  at  daybreak,  and  the  NfiLanfiLdEls  may 
be  shown  at  any  time  of  the  day.  1  think  it  would  be  best  to  surprise 
our  rivals,  the  Koskimo.  Let  us  call  all  the  men  and  women  before 
daybreak  tomorrow  and  go  to  the  meeting  jdace  which  our  forefatheis 
used  for  the  AiuE'lk".  You  all  know  the  rules  of  the  AniE'Ik".  That 
is  all.    Now  1  have  finished." 

Then  Ho'LElite  replied:  "Thank  you,  my  friends.  Thank  you, 
Nu'-xncmis,  for  what  you  said.  You  are  the  only  one  who  wants  to 
keep  the  rules  that  were  given  to  us  by  our  ancestors.  Friends,  I  want 
to  ask  you  one  favor:  Arise  before  daylight.  Tell  me  now  if  you  are 
willing  to  do  so  and  to  follow  our  friend  Nu'xnemis's  advice.    Let  the 


If  \ 


THE    KWAKIUTL    INDIANS. 


583 


■|.< 


women  of  your  households  know  about  tliis  socret  mt'etiiiy  luul  keep  it 
from  our  rivals,  the  Ivoskinio.  I  will  send  two  messenjiers  in  the 
morninf''  to  cull  you  by  tupping  at  your  bedrooms.  That  is  all.  Now 
go  home  and  have  a  short  sleej)."    After  this  speecli  all  went  liome. 

Norcinher  :JI. — Early  in  the  niorninj;-  llo'LElite  sent  NoLKla;;'ilis  and 
KuLE'm  to  call  all  the  Kwakiutl.  They  went  around  and  tapped  at 
the  outside  walls  of  the  bedrooms.  The  people  arose  at  once  and  went 
out  to  the  place  where  the  AmE'lk"  is  held.  Tiiis  place  is  about  150 
yards  from  the  east  end  of  the  viilajie  at  the  edge  of  the  woods.  The 
men  went  into  tln^  woods  and  cut  otf  hemlock  branches,  from  which 
they  made  head  rings  and  neck  rings;  with  these  they  adorned  them- 
selves, as  well  as  the  women.  Then  Nu'xncmis  told  the  people  to  get 
ready  for  the  fust  cry,  and  he  himself  sung  out  "ho"  as  loud  as  he 
could.  Then  all  the  people  beat  the  boards,  which  were  laid  down  at 
the  place  of  meeting,  and  cried  "he.''  Next  all  the  ha'inshamtsEs 
dancers — all  of  whom  are  women — were  tied  to  a  rope  which  was  held 
by  a  man.  The  bear  dancers  were  tied  together  in  the  same  manner, 
and  led  by  another  man,  one  of  the  old  bear  dancers.  Then  the 
ha'mshamtsEs  began  to  cry  "wip  wip'"  and  the  bears  began  to  growl. 
Now  Nu'xncmis  sang  out  again,  "ho;"  the  i)eople  beat  the  boards  and 
responded  by  the  cry  "he."  The  ha'mshamtsEs  began  to  cry  "wip," 
the  bears  began  to  growl  "wo  ha,"  and  the  fool  dancers  cried  "wlhl'." 
After  a  short  interval,  Nu'xiu''mis  sang  out  "ho"  for  the  third  time, 
and  the  people  and  the  dancers  responded  in  the  same  manner.  Then, 
whih'  the  nieu  were  still  beating  time  and  while  the  various  cries  were 
being  uttered,  Ya'c^ois,  the  chief  ha'mats'a,  rushed  out  of  the  woods, 
followed  by  his  six  attendants,  and  crying  "hap,  hap,  hap,  hap."  He 
ran  about  among  the  people  in  a  state  of  great  excitement. 

Nu'xnr'mis  spoke:  "Let  me  ask  you  what  has  liap])ened  that  Ya'cjois 
should  be  so  much  excited?"  Ho'LElitt'  replied:  "We  have  not  been 
in  the  house  of  BaxbakualanuXsrwar'.  liut  our  friend  YiV<ioi8  has 
passed  through  it  eight  times,  lie  knows  all  that  belongs  to  the  win- 
ter dance,  and  he  knows  all  the  mistakes  that  may  be  made.  Ya'(jois 
has  seen  that  we  have  no  chief  t*o'X'uit  among  ns  to  throw  the  super- 
natural power  among  our  I'riends  here,  and  that  has  made  him  wikl. 
Therefore  1  will  call  someone  who  has  been  t'o'X'uit  lour  times  to  be 
our  chief  in  the  AmK'lk"."  Then  he  called  a  woman,  saying:  "Come, 
WlhuKioa'lag'ilis!  Take  your  place,  for  you  were  nuide  t'o'X'uit  by  your 
father  four  times,  so  that  you  are  not  afraid  of  anything."  Then  he 
(tailed  all  the  people  to  stand  in  a  s(juare,  and  tiie  woman  took  her 
position  in  the  middle.  Upon  Ilo'LElite's  command,  the  men  com- 
menced to  beat  the  boards.  He  asked  K-ex-  to  step  inside  the  s(pmre, 
and  to  show  the  Avonum  what  to  do.  He  obi-yed,  and  while  the  jteople 
were  beating  the  boards  K-cx-  began  to  dance  in  a  stooping  position. 
He  looked  up  and  down  and  trembled  while  lie  was  running  backward 
and  forward  with  sliort  steps.     Finally  he  turned  to  the  right  and 


i  I 


584 


KKPOKT    OF    NATIONAL    MUSEUM,  180.-). 


■| 


(!iiiij?ht  till',  snponiatiirul  power  of  the  winter  dance  Itetween  lus  jialnis. 
Four  time8  lio  ran  backward  and  forward,  .swinj{in}''  his  luinds,  the 
palms  of  which  wore  jmissed  together,  then  he  threw  it  upon  the  peo- 
l)le,  who  bef>an  to  laugh,  Avhile  some  cried  ''hap"  and  "wilii'."  Now  the 
woman  was  told  to  try  to  catch  the  sniiernatural  i)ower.  She  went 
through  the  same  motions,  and  when  she  caught  the  si)irit,  the  sound 
of  whistles  which  she  had  hidden  in  her  mouth  was  heaid.  Four 
times  she  ran  backward  and  forwanl,  then  she  threw  the  supernatural 
l)ower  among  the  people,  who  stooped  down  at  once.  Then  (hey  began 
to  laugh  and  to  utter  their  cries.  This  continued  Ibr  a  few  minutes, 
then  she  caught  the  spirit  again,  whereupon  Xu'xnemis  sung  out  "ho" 
for  th(!  fourth  time.    The  people  responded  "he." 

INIeanwhile  the  day  had  broken.  The  jieople  arrangr'd  themselves  in 
procession,  which  was  led  by  Ya'qois  and  his  attendants.  They  were 
followed  by  the  bear  dancers;  then  came  the  fool  dancers  and  the 
lia'ni,shauitsEs,  and  finally,  as  a  fourth  group,  the  people  surrouiul- 
ing  the  t'o'X'uit  who  had  thrown  the  supernatural  ])ower  into  them. 
Ya'qois  first  entered  the  house  of  Nu'xncuiis,  followed  by  the  rest  of 
the  procession.  Wllamioa'lag'ilis  was  the  last  to  enter.  She  was 
accompanied  by  Ilo'LElitc  and  Nu^xncmis,  who  remained  standing, 
one  on  ea(;h  side  of  the  doorway.  As  soon  as  she  had  entered,  she 
commenced  singing  lier  secret  song: 

1.  O  friend!  I  have  been  jniule  to  sot  everything  ti>  riglits.     ()  Irieiidsl  yo.  yo,  yo, 

yci,  I'rienil!  yo,  yo,  yo,  yei,  friend. 

2.  O  friend!  I  carry  in  my  liands  tlio  dunces  of  niy  rivals.     O  frioudsl  yo,  yo,  yo, 

yei,  friend!  yo,  yo,  yo,  yci,  friend. 

3.  O  friend!  Thoy  tried  to  strike  me  witli  the  death  hringer.     <)  friends!  yo,  yo,  yo, 

yci,  I'riend!  yo,  yo,  yo,  yci,  friend. 

4.  O  friend!  And  tlic  lire  of  death  ha.s  been  i»iit  into  my  liauils.     O  friends!  yo,  yo, 

yo,  yci,  friend!     yo,  yo,  yo,  yci,  friend. 

She  sang  this  song  standing  in  the  doorway,  and  during  this  time 
(5-aig"alxola,  who  waa  standing  among  the  people,  said:  "I  am  glad 
that  you  have  come,  and  tliat  you  compel  us  to  follow  the  laws  of  our 
ancestors;  but  sing  louder,  that  we  may  know  who  you  are."  Then 
he  turned  to  his  i)eople  and  ijontinued:  "Take  care!  Sometimes  the 
t'o'X'uit  will  come  to  a  house  in  which  there  are  many  people  and  will 
benefit  them,  but  generally  they  do  harm  to  them."  Then  the  wonmn 
stoi)ped  singing.  Ild'LElitc  gave  a  signal  to  the  people  to  l)eat  time, 
and  Nu'xnemis  cried  "hd,"  as  before.  The  people  responded  "he," 
l)ut  kept  on  l)eating  the  boards.  Then  the  t'o'X'uit  went  forward  to 
the  rear  of  the  house,  leaving  the  fire  to  her  left.  She  moved  in  a 
stooping  position,  looked  up  and  down,  and  finally  caught  the  super- 
luitural  i)()wer.  Then  the  whistles  were  heard  again.  vShe  threw  it 
among  the  i)eople,  who  first  cried  "ya,"  as  though  she  h.ad  missed  them ; 
but  then  they  began  to  utter  their  various  cries.  vVfter  a  few  minutes 
she  took  the  spirit  bai^k  again  and  all  were  quiet. 

Then  G-a'lg-axola  said :  "  What  was  the  matter  Just  now  ?    1  told  you 


THE    KWAKIim.    INDIANS. 


585 


to  takt'  {{ood  care  siiitl  not  to  yield,  ami  you  scciiic'd  to  have  lost  your 
sensc'H.    Take  Ix'tter  care  the  next  lime." 

Tlieii  they  walked  out  of  the  iiouse  in  the  same  older,  tlic^  t'o'X'uit 
with  her  two  attendants  beinj;'  the  last.  When  Nu Mifniis  left  the 
house,  lie  cried  ajj;ain  "ho,"  and  all  the  peopk;  responded  "he,''  but 
the  lia'niats'a  cried  "hai>,  liap,  hap,  haj),"  the  hears  <!ried  '•  w<i.  ha,"'  the 
fool  dancers  "wdii,"  and  the  ha'nishanitsKs  "wip,  wip."  In  this  man- 
ner they  visited  four  houses.  In  each  house  the  t'o'X'uit  caiij;lit  the 
suiiernatural  i)ower  and  threw  it  upon  the  i)eoi)le.  as  described  hereto- 
fore. Kvery  time  she  threw  it  the  u])roai'  increased.  The  jieojile  shook 
their  blankets  to  indicate  that  the  power  had  ent«'rcd  them.  'I'liey 
lauj^hed  and  cried,  and  kissed  each  other's  wives,  for  durinj;'  this  time 
there  is  no  jealousy  and  no  (luarreliiif^. 

After  they  had  visited  four  houses,  Nu'xncmis  led  them  back  to  the 
winter  dancinj^'  house  of  Sc'g'ag-ila.  They  were  nian-hing  in  the  same 
order  as  before.  Just  before  they  enteied,  Ilo'i.iolitc  spoke:  "l-'riends, 
1  missed  one  of  our  number."  The  peojih^  asked  who  it  was,  and  he 
rei)lied :  "  It  is  the  son  of  our  friend  Sc'yayila.  The  spirits  have  taken 
him  away.  Let  us  go  into  the  house  and  see  what  wc  can  do  for  our 
friend."  Then  the  people  entered.  As  soon  as  all  were  in,  the  whistles 
were  heard  in  the  ha'mats'a's  room.  Then  lIo'LKlitc  spoke:  '•  llntcr 
this  house  of  our  ancestors  and  observe  the  rules  that  were  laid  down 
for  the  winter  ceremonial.  Now  be  hapi)y.  1  thank  you  that  you  all 
have  come  to  this  morning's  ceremonial,  for  I  do  not  like  to  have  the 
Koskimo  or  other  strangers  laugh  at  us.  W  any  of  you  should  have 
gone  home  before  we  finished,  they  might  have  had  cause  for  doing  so. 
We  have  done  well,  and  the  spirit  of  the  winter  dance  is  pleased  with 
our  work,  else  he  would  not  have  taken  one  of  our  number  with  him. 
Therefore  I  myself  and  my  friend  Nu'xncmis  are  pleased  with  you.  W\' 
can  not  do  anything  withcsut  you,  for  what  is  the  power  of  a  chief 
without  the  help  of  his  tribe  ?  Y'ou  call  me  and  Nu'xncmis  chiefs  of  the 
winter  ceremonial,  but  we  have  no  power  without  you.  Now  I  have 
linislie<l."  Then  Nu'xncmis  sang  out  once  more  "ho,"  the  t'o'X'uit 
repeated  her  secret  song,  and  when  she  had  linished  Ho'LiJitc  gave  the 
signal  for  the  people  to  beat  the  boards.  She  stretched  her  hands  for- 
ward and  caught  the  supernatural  power  in  the  same  manner  as  de- 
scribed before,  and  threw  it  ui)on  the  people,  who  cried  again.  Three 
times  she  caught  it  and  threw  it  upon  the  peoi)le.  The  fourth  time 
after  she  had  caught  it  she  threw  it  up  into  the  air.  Then  she  sat 
down. 

Now  Ho'LElite  arose  and  spoke:  "O  friends!  Do  you  see  how  I  look  ?  I 
am  almost  ready  to  run  away  from  this  house  of  the  supernatural  power. 
1  was  standing  near  the  post  and  next  to  me  was  standing  K-cx-'s  son. 
As  soon  as  our  friend  Wilanqorr'lag-ilis  caught  the  supeinatural  power 
the  fourth  time  and  threw  it  upward,  it  came  and  took  the  son  of  our 
chief  K'cx' along.    Friends,  there  was  one  taken  away  this  morning, 


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Photographic 

Sciences 
Corporation 


33  WEST  MAIN  STREET 

WEBSTER,  N.Y.  HS80 

(716)  872-4S03 


■1 


586 


REPORT    OF    NATIONAL    MUSEUM,   1805. 


iH 


I 


iiud  a  sc'coikI  one  was  taken  just  now,  so  there  are  two  of  our  number 
missing  to-day.  If  the  supernatural  power  continues  in  this  manner, 
we  sluill  Lave  no  children  left.  Therefore  1  think  1  will  go  home  and 
hide."  When  the  people  heard  this,  they  cried:  "Oh,  do  not  go! 
What  shall  we  do  with(mt  you,  the  only  one  who  can  speak  with  the 
spirit  of  the  winter  dance." 

(J-a'lg-axola  said:  "Indeed,  llo'LKlite,  your  words  are  true.  But 
why  do  you  want  to  run  away  and  leave  us  in  tiiedark?  Vour  name  was 
given  to  our  ancestors  as  a  light  by  which  to  see  the  spirit  of  the  win- 
ter dance,  and  you  also,  Nu'xnr'inis,  were  made  chief  of  the  winter  dance 
of  the  Kue'xa.  If  you  run  away,  what  cm  we  do,  for  none  of  us  can 
speak  to  the  spirits  as  you  two  friends  do.  Take  care,  and  let  us  stand 
our  ground.  Let  us  face  the  si>irit  of  the  red  cedar  bark.  Now  pass 
around  the  batons  and  let  us  sing  the  songs  that  our  grandfathers 
used  in  order  to  drive  away  the  birds  of  the  red  cedar  bark,  for  1  am 
afraid  of  the  way  in  which  our  people  are  disai)pearing  to-day.  ^'ow 
1  have  finished.'' 

Then  Nu^xucmis  called  all  the  men  together,  struck  the  board  once, 
aiul  cried  "wo  wo  ai."  Then  all  tlui  people  struck  the  boards  together 
and  cried  "  wo  wo  ai  a  ai  a  k'as  ai,"  beating  time  rapidly  for  a  few  min- 
utes. Tiien  Nux'nr'mis  struck  the  board  with  one  sharp  stroke  and 
cried  "  wr>."  Then  all  the  people  did  the  sanse,  all  striking  the  boards  at 
the  same  time  with  one  short,  loud  rap.  Immediately  Ibllowing  this 
rap  they  beat  the  boards  rapidly,  crying  "he,'' drawn  (mt  very  long. 
Then  they  were  quiet,  but  the  whistles  continued  to  be  heard. 

G'a'lg*axr»;.i  said :  "  You  have  failed  to  drive  away  the  spirits  with  this 
song."  Then  Nu'xn»''mi8  gave  another  rap  and  cried  "hanui  ma  ma.'' 
Then  all  the  people  began  to  strike  the  boards  rapidly,  ami  cried  "hama 
ma  ma  ma  ma,"  continuing  to  beat  the  boards  for  a  few  minutes.  This 
cry  is  intended  to  drive  away  the  grizzly  bear.  Then  Nu'xuemis  gave  a 
short  rap,  crying  at  the  same  time  "luuuam,"  and  all  the  people  gave  a 
short  rap  and  cried  "  hama  ma  ma,"  and  then  ceased  beating.  The 
whistles  were  still  heard. 

Then  (r-a'lg'axola  said:  "Vou  have  missed  the  spirit  of  the  cedar 
bark  again.  Nu'xuemis  struck  the  boards  as  before  and  cried 
"yihi  i  i  i."  Then  the  people  took  up  the  cry  in  the  same  manner  as 
before,  crying  "yo  hi  i  i  i  hfi  n  n  u,"  and  again  Nu'xnrmis  gave  the  signal 
to  stop,  as  before,  by  the  cry  "yihi,"  and  the  peoi)le  finished,  crying 
"yihi  i  i  1  hfi  fi  fi."    Still  the  whistles  continued  to  be  heard. 

Again  (l-u'lg-axola  said,  "You  missed  the  spirit  again,  t'uv  tli«'  whistles 
continue  to  sound.  Now  try  to  find  a  song  that  will  drive  tiiem  away." 
Now  Nu'xnr-mis  cried  "  wup,"  as  before,  and  the  people  reiieated  "  wup, 
wup,  wup."  Nu'xuemis  gave  the  signal  to  stop,  as  befiue,  crying  "wup," 
to  which  the  people  n^sponded  by  crying  "  kux,  wup.  wup,  wup."  Now 
the  sounds  of  the  whistles  began  to  grow  a  little  weaker. 

Then  G-a'Ig'axola  said:  "  Now  you  have  hit  the  birds  of  the  ceremo- 


J^i 


THE    KWAKIUTL   INDIANS. 


587 


But 


\'  " 


iiial,  for  you  hear  that  their  cries  have  changed.  Look  out,  Nu'xnf'mis 
and  Ho'LElitr',  aiul  you  members  of  the  seal  society,  and  you  quc'ijutsa." 
Then  Nu'xnrMnis  gave  a  new  signal  and  began  to  sing,  accompanied  by 
all  the  pe(>i>le,  who  were  beating  time  very  rapidly.  The  song  was  as 
follows : 


Wo       wO 

Clapping.    ^^  ^^  etc. 


ai 


ft 


ai 


kyaa 


ai  -  kyas     mu  -  ta 


ai 


Slide. 


iHi^^Sl 


ai  -  kyas    me  -  La 


ai 


hai 


At  the  end  of  tlie  song  tlic  nuister  of  cer- 
emonies cried  ''hfi;"'  and  when  he  had  tin- 
ished,  all  the  ])eople  sang 


4:: 


m 


hii       lie. 


This  song  was  repeated  fonr  times,  and  all  this  wliile  the  sound  of 
the  whistles  was  growing  less  and  less.  Finally,  at  the  end  of  the  last 
song,  the  people  cried  in  resimnse  to  Nu'xncmis's  cry,  "wo  hii'he,  wa 
wa"  and  with  this  the  sound  of  the  whistles  ceased  altogether. 

Then  (iM'Ig-axola  said :  "  Wa,  wa!  I  can  not  say  nuich  now,  for  we  are 
surely  all  very  hungry.  I>ut  1  will  thank  you  for  driving  away  the 
bir«ls.  1  am  afraid  of  the  way  in  which  our  children  were  taken  away 
this  morning.  Our  friend  K-r-x*  has  asked  nu'i  to  invite  you,  Ya'cjois,  to 
stay  and  to  have  something  to  eat,  and  all  you,  niend)ers  of  the  seal 
society,  and  you,  ([ur-'cpitsa.  Now  take  your  seats."  Then  all  the  jieople 
sat  down  in  their  propei-  i)laces,  while  YiVijois  letired  to  tin*  secret  room 
of  the  ha'inats'a  in  the  rear  of  the  house.  Then  K*ex'  and  his  fiieiuls 
brought  dry  salmon  and  resisted  it.  They  scut  a  i)iece  to  Ya'ijois^ 
and  then  distributed  tlu^  rest  among  the  members  of  the  seal  society 
ami  the  (lue'qutsa.  They  sent  a  dish  of  grease  to  Yil'<iois,  an<l  then 
gave  the  others  in  order,  one  dish  to  every  four  persons.  Alter  they 
had  eaten,  K-cx-  asked  them  to  keep  their  seats,  as  he  intended  to 
give  another  feast.  llo'LKlitc,  who  acted  as  K-ex-'^s  speaker,  said: 
''Now  friends,  my  chief  K-0\-  is  going  to  give  another  feast.  Fjct  us 
sing  and  let  the  world  know  that  we  are  feasting.    I'ass  the  batous. 


'I 


1^ 


r)H8 


KEPOKT   OK    NATIONAL    Ml'SElM,  IHOr.. 


I  . 


Wa  liavo  iimcli  to  do  bol'ore  this  night."  One  man  distributed  the 
batons,  and  now  Nu'\n*inis  began  the  song  of  tiie  lia'niats'a  Hu'bago- 
hiyu  of  the  Kiicxa,  and  thi^  latter  tribe  sang  as  follows: 

1  Voii  iiro  litiikitiK  tor  food,  griiat  magicinu,  liuiiir. 

2  Sweet  IS  \\  lint  you  will  o:it.  K^'fit  ••iiniiilial.  liniiH-. 
;<.  Voii  will  hwiiIIow  imn  ,'iliv<>,  ;;rc)it  cannibal,  liunu'. 

After  the  llrst  song  was  tinished,  Nn'xnr'uiis  began  another  song  of 
the  same  ha'inats'a,  whi(;h  wsis  also  sung  by  the  Kiie'xa: 

1.  Ituxltnkiii'ilannXNj  wae  wuh  looking  tor  food  for  in<>,  Iininai. 
-'.  liiixliaUiiiilaniiXHi  wac  was  looking  t'nr  invn  tor  nif,  liainai. 

3.  ItaxhakiiiilannXMi  wac  was  looking;  lor  corpHos  I'ornio;  tlicrct'o'-o  yon  un^  teared 

by  all,  as  you  will  devour  men,  haniai. 
•I.  VesI  all   aro  at'ruiil  of  you,  eldest  brother!     You  wlio  eni|ity  llie  liouHes.  jjreat 
nia;;ieian. 

After  these  two  songs  of  the  Kue'xa,  the  song  maker  of  the  Walas 
Kwakiutl  i'ommenced  the  following  song: 

1.  I  want  to  eat  you;  I  am  a  );ruat  magician. 

2.  Vonr  (laiHM-  is  jjottiiiK  jjreater  all  the  time,  you  true  danonr. 

3.  Your  daiire  is  yrowinj;  j{''''»t»)r  all  the  lime,  you  true  ilancer. 

The  second  song  of  .the  Wsilas  Kwakiutl  was  as  fcdlows: 

1,  lie  cried  hap  tor  ine,  tin*  ^reat  inaKioian.  hamamai. 

2.  lie  Haii^  the  hou^h  of  the  winter  dance  for  me,  the  great  magician;  haiiiai. 

'A.  I  went  through  itaxbakiialaniiXsi  wac's  hoime,  the  great  inagieian'H;  hamaiiiai. 

4.  I  went  to  the  far  end  ot'  our  world.     I  am  liked  by  all  as  far  as  the  edge  of  mir 

world.     All  try  to  imitate  me;  hamamai. 

Wlnle  the  last  song  was  being  sung,  K-ex-  ;ind  his  friends  were  prepar- 
ing the  Iteiries.  The  dishes  w«'re  placed  in  four  rows,  and  two  men  were 
sent  aroiiiMl  to  count  the  peoph^  by  thrt'cs,  while  a  third  one  distributed 
the  spoons.  Tlieii  K'cx- called  llo'LKlitc  to  come.  He  took  U])  a  di.sh 
iind  said  :  "  Now  friends,  we  are  reatly  to  eat.  Hui  1  do  not  want  to  have 
any  trouble.  I  want  to  keej)  the  weatiier  calm  f«)r  our  great  friend 
Yil'iiois,  for  if  I  do  not  give  to  him  first  he  will  grow  as  wild  its  the  storm. 
This  dish  is  for  you,  Yii'qois."  Then  he  took  up  :uu)tli<'r  dish  smd  siiid: 
"  This  is  for  you.  seals,  and  for  your  frieiuls.''  Thus  the  ilishes  were  all 
tlistribuled,  one  being  given  to  each  three  persons.  IJefore  they  began 
to  eat,  a  man  was  sent  to  V'iV(|ois,  to  see  if  he  had  commenced  eating. 
SiMUi  he  came  back  «*arrying  the  empty  dish  and  laughing.  He  said: 
"Look  itt  me,  friends.  Our  great  friend  YiV(|ois  must  have  been 
hungry,  for  his  dish  was  emptied  bt^fore  I  jame  to  see  him.  Now  eat, 
for  you  must  ho  hungry  also."    Then  all  began  to  eat. 

llo'i.Elite  arose,  holding  his  sjM'aker's  stall',  and  said:  "Friends,  I 
feel  hajjpy  <m  account  of  this  day's  work.  It  seems  to  me  I  am  seeing 
our  gnnidfathers,  and  tluit  pleases  me  much ;  and  it  must  please  yoii 
too,  i.ii'mg-ala;  and  you,  i.a'LastiKm;  and  you,  NE'msciEmut;  and  yoti, 
K-c'cjalc;  and  you,  Ts*i'lg*axsta.  I  know  you  all  feel  very  happy  totb-.y. 
Only  do  not  forget  the  laws  of  otir  gramlfathers.     IJut  1  nuist  not  sjiy 


THE    KWAKIUTL    INDIANS. 


689 


that  iigain,  for  yon  siro  keeping  them  well."     While  Ini  was  ssiyint^  so, 
some  of  the  oM  people  remarked:  "'Yes;  it  is  trne."     And  he  <'on 
eluded:  "  I  kn«>w  we  are  glad  today.     Now  eat,  for  our  chiefs  food  is 
sweet.'' 

Now  the  people  ate,  and  when  they  had  tlnislied,  most  of  them  went 
liome.  The  ha'mats'a's  whistles  were  heanl  during  this  time  in  his 
room. 

About  li  p.  m.  the  people  came  to  fetch  blankets,  which  were  to  be 
given  away  in  honor  of  Yn'qois,  in  payment  of  his  last  ecstasy.  VVhen 
the  blankets  were  being  brought  into  the  house,  the  tally  keeper  of  the 
G-o'p'cnox  came  in  to  look  after  the  pioper  distribution  of  the  blan 
kets.  He  gave  the  names  of  the  elans  ami  the  number  of  blankets  which 
were  to  be  given  to  each  name  in  each  clan.  The  blankets  were 
arranged  in  such  a  manner  that  those  intended  for  each  clan  were  lai«l 
in  the  same  direction,  while  those  of  the  next  elan  were  place<l  cross 
wise  <tn  top  of  the  preceding  lot.  Wherever  a  man  was  to  receive 
blankets  who  still  owed  some  to  the  giver,  a  number  of  sticks  <'orre- 
sponding  to  the  nnnd)er  of  blankets  due  were  plac«'d  in  tlu^  j)ile,  which 
were  given  to  the  debtor  as  canceling  the  i\vh\,  according  to  the  num- 
ber of  sticks.  After  the  pile  intended  for  the  (IvVp'enox  was  arrangetl, 
the  tally  keepers  of  the  <»ther  tribes  came  in  and  looked  after  the  l)lan- 
kets  whu'h  wen;  to  he  given  to  them.  In  the  evening  a  feast  was  given, 
the  blankets  were  distributed,  and  shortly  after  the  beginning  of  the 
feast  the  ha'inats'a  Ya'qois  cann^  in  and  danced  three  times;  the  hrst 
and  the  se<'<Mid  time  in  a  scpnitting  position  with  an  (trdinaiy  blanket, 
but  tiie  third  an<l  fourth  time  in  a  standing  position  and  wearing  a 
Chilcat  blanket.  As  everybody  was  tired  on  account  of  the  long  <'ere- 
monies  of  the  preceding  nights,  the  feast  closeci  early. 

yorcmhvr  L''i. —  Karly  in  the  nmrning  T'o'kuiL,  chief  ot  the  Koskimo, 
sent  his  two  s|)eakers,  A'l.abala  and  WalkaLtsEint,  to  the  chiefs  of  the 
KwakiutI,  to  inform  them  that  «)n  this  day  the  Koskimo  intiMided  to 
perform  their  ceremonies,  and  rcMjuesting  them  to  postpone  their  festi- 
vals to  am)ther  <lay.  They  also  asked  them  to  keep  the  matter  a  secret 
from  the  young  iiu-n.  At  the  same  time  the  speakers  invited  the 
Koskimo  to  come  quietly  to  the  house  »>f  their  chief.  At  S  o'clock  they 
were  assembled.  Then  a  ha'inats'a  was  placed  at  the  entrance,  in  order 
to  prevent  outsiders  fnnn  coming  in,  and  members  of  the  trilte  from  leav- 
ing the  house.  .V'Labala.  the  lirst  speaker  of  the  Koskimo,  arose  and 
spoke  in  a  low  voice  .so  tiiat  he  couhl  not  be  heard  outside  the  house: 

"Koskimo,  yon  hav*' a-ssembled  in  the  dancing  house  of  our  grand- 
fathers. Thank  you,  friends,  for  having  followed  the  tirst  call  of  »)ur 
chief  T'o'kuii..  Li.sten  to  me,  men,  women,  and  <'hildren!  Yon  have 
the  largest  cellar  bark  in  the  whole  worhl,  and  you  keep  the  laws  of 
your  grandfathers  more  strictly  than  anyone  else.  We  have  two  chiefs 
in  our  tribe,  and  therefore  we  can  not  b«'  van(|uished  in  our  strife  with 
property.    Look  out  I    Do  not  let  the  Kwukiutl  vamiuish  you,  for  they 


1 

i  J 

51)0 


REPOKT   OF    NATIONAL    MUSEUM,   1H!»5. 


i-l 


i 


sire  few  only.  See.  how  many  you  are  I  There  are  eiiouffh  Koskiino  in 
this  house  to  till  tlie  seats  all  around  the  walls.  The  Kwakiutl  could 
not  till  one-half  of  the  seats  in  this  house,  Therefore  they  can  not 
van(|uish  us.  Take  rare,  friends!  As  I  sai<l  befor*',  we  have  a  jjood 
tradition  to  follow.  Therefore  we  ean  afford  to  lau^di  at  them.  The 
Kwakiutl  say  that  we  have  no  tradition,  but  our  chief  T'o'kuii.,  who  is 
goinjjf  to  {jive  the  (ceremonial,  beloufjs  to  the  family  of  (I'e'xdEn.  Vou 
know  that  he  had  a  hiVmats'a  whose  name  was  Nauayolis  (the  only 
one  in  the  middle  of  the  world).  Who  has  a  name  as  {jreat  as  that? 
And  if  1  should  mention  all  the  traditions  and  the  j^^reat  names  of 
our  grandfathers,  the  people  would  run  into  the  woods,  for  they  have 
no  names  like  ours.  Therefore,  take  care,  Irieiids!  It  is  not  my  ollice 
to  let  you  know  the  plans  of  our  chief.     1  have  said  enoujih.'' 

All  wer«!  ([uiet  for  about  half  an  hour.  Then  To'cjoamalis,  the  chief 
kee|)ei'  of  the  red  cedar  bark  of  tlie  Koskinjo,  arose,  lie  looked  up  to 
the  roof  and  <lown  to  the  tloor,  and  then  said: 

•'A'Labala,  your  words  are  true.  Yim  have  seen  part  of  w.y  younger 
days,  for  you  have  seen  my  father.  Uut  you  have  not  seen  my  graml- 
father.  I  have  seen  him.  His  rules  were  strict,  but  those  of  my  father 
were  a  little  less  rigid.  Our  rules  of  the  winter  dance  are  much  less 
strict  than  those  of  olden  times.  Thank  you,  A'Labala,  for  your  speech. 
1  paid  close  attention  and  found  that  you  did  not  make  a  single  mis- 
take. Now,  friend  A'Labala,  look  out  and  take  notice  of  all  J  say  in 
the  speeches  that  I  make  during  the  winter  ceiemonial,  at  marriages, 
when  the  marriage  money  is  refunded,  and  at  snnnner  festivals;  for  all 
these  were  learned  from  my  great-gran<lfather.  They  were  given  to 
my  father  aiul  to  my  great-grandfather  at  the  beginning  of  the  W()rld 
by  the  Maker  of  Dances.  Thus  1  obtained  the  large  box  in  my  house, 
in  which  1  keep  all  the  dances  and  the  red  cedar  bark  and  the  luimes 
and  traditions  of  our  great-grandfathers.  After  1  am  dead,  I  want  you, 
A'Labala,  to  take  my  house  and  the  large  box  in  which  1  am  keeping 
the  laws  of  our  grandfathers.  Next  winter  we  shall  have  the  greatest 
winter  dance  that  has  ever  been  known,  but  1  do  not  want  to  direct  it, 
for  J  will  give  all  my  rights  to  you,  friend  A'Labala.  After  this  winter 
you  will  have  to  ask  his  advice  alxait  everything,  not  mine. 

"Now  1  will  speak  about  our  i)resent  meeting,  lor  I  know  you  all  wish 
to  know  its  object.  Vou  (;an  not  know,  for  it  is  the  ollice  of  the  chief 
of  the  winter  ceremonial  to  inform  you.  You  know  that  I  am  the  chief 
of  the  winter  ceiemonial.  My  name  is  Tri'<ioannilis.  It  is  renowned 
among  all  the  tribes  all  around  the  world,  for  1  have  given  blankets  to 
all  of  them,  and  whenever  1  speak  they  all  hear  me.  The  spirit  of  the 
winter  dance  even  hears  me,  and  yon  also,  my  tribe,  hear  me.  This  is 
a  secret  meeting  of  our  winter  dance.  You  are  aware  that  the  grand- 
son of  our  chief  T'o'kuiL  has  been  taken  away  by  the  si»irit,  and  that 
T'o'kuii/s  sisti'r  was  taken  away  at  the  same  time.  Kast  night  Bax- 
bakuiilauuXsi'wae  came  to  me  and  told  me  that  these  two  have  passed 


THF-    KWAKIUTL    INDIANS. 


591 


'i 


tliroujrli  all  liisnistoiiia  iiiitl  riilt's,  and  tliat  tlicy  iiroon  tlu'irway  lioiiie. 
Tlu'iclon'  I  h;{\'v.  called  yon  into  our  winter  dance  Inxiso,  that  you  nniy 
prepare  for  then).  Tlioy  will  nnike  their  appearance  t<»  day.  Keep 
yourselves  in  readiiu^ss.  The  spirit  never  lies,  and  llaxhakualanuX- 
si'waedoes  not  keep  the  novices  lousier  than  four  days,  and  it  is  four 
days  to  day  sin<'<>our  chihlren  havodisapi)eiired.    Now  I  ha\e  linisln'il." 

Kvery  now  and  then  the  old  men  would  interrupt  him.  sayiuf,':  "Your 
words  uro  true,"  or  "YJmr  words  are  {food,  ehielV  or  "(lo  »ni  I  teach 
your  cliildren  how  to  si)eak.*'  He  remauied  stsmding  a  slioit  while 
without  speakinj,'. 

Then  T'o'kuir.  came  forth  fi'(Mn  behind  a  curtain  that  was  stretche<l 
alon^-  the  roar  of  the  house,  and  said:  '*()  Koskimol  I  am  pl(>ase(l  that 
you  have  come  to  this  house.  I  did  not  ))ut  it  up  for  myself;  I  did  so 
for  the  ;rreatness  of  your  name,  flow  glad  I  am,  for  1  l»eli«'ve  I  heard 
our  chief  To'qoamalis  say  that  HaxbakufilanuXsi'war-  (tame  and  told 
him  that  my  {jrandson  and  my  sist«'i-  are  on  their  way  home.  Is  that 
true?"  To'qoa  null  is  replied:  '*It  is  true.''  Then  To'kuii.  contiiuied: 
"Let  them  come,  for  I  have  my  ])roperty  in  readiness.'*  To'ipiamalis 
said:  "1  did  not  liniali.  Let  our  leaders  i)repare  to  meet  the  two  new 
lia'mats'as  who  are  on  their  way  home  front  IJaxbakualanuXsj'wae, 
for  they  will  be  excited,  and  we  must  not  call  upon  the  <pn'''(|Utsa  to 
be  the  lirst  to  nieet  them.  We  must  ask  somi'  who  have  {jn-ater  powers. 
I  will  ask  our  friend  the  {jreat  INVXuiy.alas,  and  her  friend  the  jjreat 
(l-a'loli.,  and  th»'  jjreat  KokuiLala,  and  the  great  (^V''<|'an(ioala,  our 
four  ma'nia(|'as  who  have  ])ass»'d  through  the  t'o'X'uil  ceremonies  to  Ik* 
our  leaders.  Next  shall  follow  the  lle'mi:lk,  the  old  lia'mats'as.  I 
will  ask  you,  Na'noqois,  iuid  you,  great  Nau'alg-is,  and  your  friend  the 
great  (i>ori'ts'amya,  and  your  friend  the  gr<Mt  (^)oiVyu(ioalagMlis,  and 
your  great  friend  (i^oaxkue'k",  and  your  great  friend  L'»"-mKlxa'lag*ilis, 
to  follow  the  ma'nuui'as  to  defend  us  from  the  vildne>s  of  the  new 
ha'nmts'as.  Xext  I  will  ask  you,  Maa'myaank";  you  will  form  the  third 
group.  Dress  yourselves  as  nicely  as  you  can.  You  have  heani  tiu- 
Kwakiutl  say  that  we  do  not  know  how  to  arrange  a  winter  ceremonial 
properly.  .Sen«l  someone  to  fotrli  button  blankets  from  your  houses 
and  put  them  on.  Last  (»f  all,  1  will  ask  ycnj,  cpie'cjutsa.  Two  <tf  you 
shall  i'arry  a  plank  on  whicdi  the  Maa'myaank"  shall  beat  time  to 
acconi])any  theii-  song.  Two  others  shall  carry  a  jjlank  on  which  the 
nnl'ma<fas  ^•hall  beat  tinu'  to  accompany  their  song,  anil  you  shall  also 
carry  a  i>lank  on  whi<'h  you  shall  beat  time  to  accompany  your  own 
song.  And  ont^tf  you  shall  i^arry  a  skin  drum.  Our  friends  the  great 
lia'mats'as  shall  not  sing,  because  they  have  to  look  after  tlieir  whistles. 
There  shall  be  four  attendants  for  each  of  tlu'  new  lia'mats'as.  and  I 
will  name  them  now.  You,  He'lek-ats'e,  K-a'^oi.e.  .ALanudala.  and 
your  friend  Ue'lekamig*alis,  kee])  ready  to  attend  the  new  ha'mata'a, 
who  is  going  to  come  back  to  us  to-day.  Yon,  (4)oa'gis,  Nalulala, 
X-i'x'cqala,  Hud  your  friend,  Lela'asnuk",  keep  ready  to  atteml  the 


5!)2 


I{KP(1UT   OP   NATIONAL    M(T«RUM,  1895. 


olluir  liiVniats'a,  wlio  is  {;oiii|j  to  (ioiiu  biu-k  to  ns  today.  That  is  all. 
TIm'sc  art'  tlu^  rules  of  (J*r'.\(li;ii,  who  <^am<^  (l(»\vii  from  li('av«'n.  My 
j;;iaii<iratiH'r  was  of  the  blood  of  (i*f''xdKii,  acconliii;-'  to  the  tradition. 
lie  very  rarcfiil,  for  the  Kwakiutl  tribes  will  wateh  us  closfly.  Thoy 
will  Jry  to  hid  fault  with  our  laws,  for  they  have  ways  of  tJH-ir  owi. 
which  diller  widely  from  ours.  They  have  no  winter  ceremoniij  of 
their  own,  and  they  will  try  to  learn  from  us.  I  am  not  ashamed  to  show 
our  win.'er  ceremonial,  for  il  is  derived  from  tradition.    Tinit  is  all." 

With  this  he  sat  down  and  A'l.aliala  arose.  He  said:  •'()  Koskiujol 
you  have  heard  tin*  rul(}s  «)f  our  {grandfathers.  Try  to  remend>er  them, 
and  do  not  foi'{;et  what  our  (;hief  has  said,  for  he  mi{;ht  die  and  I 
niij,'ht  die  as  well,  and  then  one  of  you  nuist  taki'  my  plaee.  That  is 
all,  my  jiiandciiildren." 

Next  i.a'j>;ula};Mlis, the  cihief  of  (he  paintinfj, arose  and  said-  To'(|oa- 
nialis,  it  is  true  what  you  said.  We  have  traditions  which  tea<di  us 
our  laws.  V\'e  are  not  like  our  rivals,  the  Kwakiutl.  I  tried  to  dis- 
ex)ver  the  origin  of  their  names  which  they  use  in  the  winter  ceremo- 
nial, but  no  one  <!onltl  tell  me,  for  they  have  no  traditions.  Therefore 
yon,  Koskimo,  my  tribe,  nuiy  lauji^h  at  the  little  Kwakiutl;  for  each  of 
our  clans  has  a  tradition,  or  even  two,  and  wt;  may  justly  be  juoud 
ol  it.  liook  at  me  and  my  name.  Accoi<linj;  to  the  tradition  that  was 
told  me  by  my  {irandfather,  the  lirat  La'j^nlafi'ilis  was  the  «'hief  of  the 
paintings  for  the  winter  et'remonial.  That  is  now  my  name.  It 
belongs  to  the  tradition  of  my  clan,  the  (l-c'xsKm.  And  my  name  has 
existed  from  tlu^  beginning  of  the  world.  Wheu  the  Kwakiutl  desire 
to  dis('over  the  true  hist<)ry  of  our  (M'leinonials,  tell  them  the  tradition 
of  (J'c'xdr.n,  for  our  chief,  TVi'knih,  is  giving  his  winter  ('cremonial. 
Now  take  caie,  my  tribe.  You  are  aware  that  1  am  the  chief  of  the 
paintings  and  of  the  ornaments  of  the  (lue'tiutsa.  We  are  all  ju'e- 
pared  now,  for  we  are  painted  with  (charcoal  that  we  obtained  from 
Ya'xstai-,  according  to  the  legend  of  the  Nacio'mg-ilisala.  You  know 
how  he  obtained  the  tire  of  death  from  the  wolves  at  ijayaii..  You 
also  remember  how  he  burnt  his  enemies  to  ashes  and  transform  .t^ 
them  into  stone  by  means  of  his  lire  of  death.  Our  [taint  is  that  rf 
Ya'xstaL,  therefore  we  use  only  black  paint  and  no  red  paint.  The 
«)ther  tribes  use  very  little  eharcctal  and  much  red  ])aint,  because  they 
have  no  tratlitions  to  guide  them.  I  do  not  allow  any  red  paint  to  be 
used  in  the  winter  ceremonial,  because  our  traditions  do  not  say  any- 
tliing  about  the  use  of  red  paint.  Only  the  clan  NaE'nsx-a  are  allowed 
to  use  red  itaint,  for  their  chief,  Nena'laats'ecja,  used  red  jiaint  in  the 
dance  nd'uLKm,  to  indicate  the  blood  of  the  tribes  whom  he  Iiad 
killed.  Therefore  they  use  no  charcoal,  but  red  paint  only.  They 
also  use  white  paint  in  the  no'uLEm  dcance,  because  Nena'laats'eqa 
brought  this  ceremonial  down  from  heaven,  and  the  white  paint  sym- 
bolizes the  white  clouds.  All  our  ceremonials  an'  founded  on  tra<li- 
tions  which  our  ancestors  were  careful  to  ])reserve.  Now  I  have 
finished  my  siteecb."    (See  p.  410  and  tigs.  12U-133,  pp.  484-480.) 


i 


Pi' 


THE    KWAKFUTL    INDIANS. 


51>3 


Thru  (I'ii'sa  arose  ;in<l  said:  ''Did  you  \w.iv  tlw  si»oc'<'li  of  our  old 
cliicf !  It  inailo  nie  feel  proud  and  liappy.  tor  I  am  a  youii;,'  man  and 
did  not  kn«>\v  Iiow  we  obtained  our  winter  <!eremoniaI.  Let  us  remem- 
ber tlie  spee<;in's  and  traditions  of  our  aueestors.  Take  care,  niiVmatfas, 
bfi'mats'as,  maa'myaank",  and  you,  iiur-'qjitsa  of  the  Koskimo.  (lua'ts'e 
nox  and  T/a's(|'euo.\,  for  we  are  all  one  tribe  now.  Do  not  fall  and  do 
not  lau^li,  that  the  Kwakiutl  may  not  sneer  at  U8.  I  am  aoniii  to  watch 
you  earefully,  and  if  I  should  see  anyone  breakinj;  tlie  laws  of  the  win- 
ter ceremonial,  he  will  be  made  a  WiVtauKm.  He  will  have  to  wear  a 
h)n;;  white  feather  and  danc«>  in  all  the  houses  of  the  Kwakiutl.  After 
liis  danee  he  Mill  luive  to  distribute  at  least  one  hundred  blankets.  This 
will  l)e  the  punishment  lor  any  transgressi«ui  of  the  rules  «»f  our 
ancestors." 

When  he  had  tinlshed,  two  men,  Nri'kUiiLr-  and  Walx-aLtsamt,  entered, 
and  the  latter  spoke:  "He  (piiet,  slaves  of  the  red  (redar  bark  I  I  have 
seen  our  two  chiefs  who  were  taken  away  by  (Iv'xdKii's  liaxbakufdan- 
uXsi'wae.  They  look  dreadful,  dressed  in  ornaments  of  balsam  pine. 
I  narrowly  escaped  them."  G'fi'sa  asked, ''Is  that  true?"  When  lie 
said  so,  a  man  who  was  staii(lin{>'  on  the  roitf  of  the  house  se<'retly  gave 
a  signal  to  the  two  n;'W  hil'mats'as,  who  were  waiting  in  the  woods  at 
the  west  end  of  the  village.  They  rushed  down  to  the  beach,  crying 
"liap,  hfip."  When  the  peojde  who  were  assembled  in  the  house  heard 
them,  To'qoamalis  sent  (r-a'sa  to  the  roof  of  the  house  Ut  look  arouiul. 
lie  came  back  and  said:  "Slaves  of  the  red  cedar  bark,  prepare  to  meet 
our  two  iH'W  hiVmats'aa." 

Then  the  people  left  the  house,  the  four  ma'nuui'as  tirst.  They  were 
followed  by  the  six  hfi'mats'as,  who  wore  ornaments  of  re<l  cedar  bark 
and  eagle  down  on  their  heads.  Cedar  bark  was  wound  in  four  turns 
around  their  arms  and  legs.  Next  followed  the  maa'myaank",  the 
young  women,  who  also  wore  rings  of  red  cedar  bark,  but  no  arm  rings 
or  leg  rings.  They  had  a  belt  of  cedar  bark  and  wore  button  blan- 
kets. Their  faces  were  painted  black,  with  three  horizontal  lines  (one 
over  the  eyebrows,  one  over  the  lower  part  of  the  nose,  aiul  «)ne  just 
under  the  mouth)  and  four  vertical  lines  (one  downward  from  the- mid- 
dle of  each  lower  eyelid,  and  one  from  the  middle  of  each  temple).  Wh'.'n 
these  three  groups  had  left  the  house,  the  remaining  cpie'(pitsa  shouted 
"yfi"  four  times.  Then  they  all  rushed  out  of  the  house,  and  followe«l, 
in  a  separate  group,  the  three  ])receding  groups.  The  iii;Vnia(|'as  were 
singing.  The  ha'raats'as  walked  on  silently.  Their  heads  and  arms 
were  held  downward.  The  mau'inyaank"  were  singing  ami  darning, 
and  the  <iuf^'(|utsa  cried  "yfi"  every  few  minutes. 

When  they  had  reached  the  new  ha'mats'as,  the  four  ma'ma^'as  sur- 
rounded them.  The  six  old  ha'mats'as  formed  a  circle  around  the 
ma'maq'as.  They  in  turn  were  surrounded  by  the  maa'myaank",  who 
held  each  other's  hands.  The  que'qutsa  surrounded  the  last  in  a  half 
circle,  also  holding  each  other's  hands.  Only  the  four  speakers,  Ma'a, 
NAT  MIS  !>5 38 


<M 


594 


REPORT   OK   NATIONAL   ML'SEIJM,  1x95. 


(im'lji,  A'j..Jil»ala,  and  Lo'XtJaxstaiik",  iciiuiiiuul  staiidinp  outsido  tlip 
rin'l»*.  The  last  named  sliouted  IVoni  iiun'.  to  time  ''we'i,  \ve'i,".stretcli- 
injjf  liis  left  liand  upward,  while  with  his  right  hand  he  held  the  speaker's 
staff".     The  people  resp(>n«le<l  by  the  ery  "yii.'" 

Then  Ma'a  spoke:  "Friends,  we  have  eaiifjht  th''  {^rainlson  and  the 
sister  of  our  «:hief,  who  were  taken  away  by  UaxbakualanuXsi'wae. 
We  thonjiht  tln'y  niiffht  be  dead  and  tln'y  nii;,'ht  nevei-  return.  What 
in  the  whole  world  can  van(|uish  us?  lOven  HaxbakuiilanuXsi'wae  is 
unable  to  overcome  us.  I  thou;,'hr  the  Kwakiiitl  inij^ht  have  killed 
these  two  youny  |>eople,  because  they  can  not  overcome  us  in  our  war 
of  property.  I  am  {,'hul  that  they  were  taken  away  by  the  sjtirit  of  the 
winter  ceremonial.  W«i  are  a  lonj;  way  from  our  villajic,  and  1  believed 
that  the  spirit  of  the  winter  (;erenionial  had  stayed  behind,  but  he  is  fol- 
lowing us  wherever  we  }>o.  Now  let  us  return  to  the  woods  and  learn 
the  SOU};  of  our  novices.  UaxbakualanuXsi'wae  jjives  four  sonj^s  to  all 
tlie  novi<'es  who  fjo  to  his  luaise,  and  certainly  he  has  jjiven  soufjs  to 
these  two."' 

The  two  novices  now  ran  back  to  the  woods,  cryinj;  ''hap."  and  the 
peo|>Ieran  with  them.  Ilei-e  they  sat  «lown.  (l-a'loiL  anil  (4)oa(|oax-st'ala 
took  their  s«'ats  in  the  middle  of  the  whole  ;,m'oui).  Then  Ma'a  said: 
"Now  listen,  Koskimol  1  will  ask  our  sinfjiny  masters  to  siufj  four  new 
songs  for  these  ha'mats'as.  Try  to  learn  tlu-m  as  (piickly  as  you  can. 
Sing!  singing  masters;  and  i>ut  some  words  against  the  Kwakiutl  into 
your  songs,  G-a'loii,.*'  The  lirst  singing  master  of  the  tribe  commenced 
his  song,  and  after  he  had  sung  on*'  line,  he  began  to  beat  time.  The 
l)eople  joined  him.  an<l  after  he  had  sung  through  tlu'  whoh'  song,  they 
tried  to  sing  it.  Next  (,)oa(ioax-st"ala  sung  his  song  in  the  same  man- 
ner. Then  (l-fi'loiL  sang  the  third  song,  and  fimilly  (^oa(|oax-st'ala  the 
last  one.  The  two  singing  masters  asked  the  people  if  they  liked  the 
songs,  and  'fV»  kuiL  thanked  them,  saying  that  they  weri^Just  what  he 
liad  wished  for.  Then  the  jteople  arose,  and  started  to  return  to  the 
village  in  the  order  iinli^^ated  in  tig.  1S8. 

Before  starting  they  all  put  on  head  rings  and  neck  rings  made  of 
hemlock  branches.  As  soon  as  they  reaidied  the  village,  Lo'Xoaxstaak" 
shou.ed  "wei,  wei,"  and  all  the  (pie'(pitsa  responded  ''yfi."  Then  the 
ha'mats'as  began  to  run  about  and  to  dame  in  the  circle,  and  the  people 
struck  up  the  new  songs,  beating  time  on  boards  that  were  carried  by 
sonie  of  the  «pu"''qutsa.  The  maa'myaank"  .also  begun  to  dance,  and 
thus  they  ])ro(!ceded  until  they  reached  the  dancing  house  (IMatt;  4."»). 
The  novices  were  the  last  to  enter  the  house.  There  they  danced 
around  the  fire.  The  maa'myaank"  danced  in  their  honor,  and  the  <dd 
ha'mats'as  joined  their  dance.  After  the  second  dance  they  were 
clothed  by  Ma'a,  aiid  then  they  began  to  dance  more  (juietly.  After 
the  fourth  dance  they  disappeared  into  their  secret  room. 

Now  the  Koskimo,  Na'(i'oa<itoq,  and  the  Kwakiutl  assembled  on  the 
beach  and  sat  down  in  a  square.    A  grandson  of  Wa'las,  the  Koskimo, 


1        I 


,>. 


Report  of  U    S  Nttfonil  Muteum    IA9^   -Boii 


'I 


Plate  45. 


t,At    .A^  A 


I- 


■iri 


111 


I 


7T-r 


Report  of  U.  S.  National  Muspum    1895. -Boas. 


PLmI  e  46. 


i>. 


THE    KWAKIUTL    INDIANS. 


595 


was  {joiiifj  to  buy  a  copper.  A  number  of  speeches  were  made,  and  a 
woman  danced  for  WiVla.s,  for  whom  tlie  people  sanj:-  a  sonjj  <tf  Joy. 
Durinj;'  the  feast  that  followed  this  purchase,  the  ha'mats'as  of  tiio 
Koskimo  sat  on  a  platform  with  blackened  faces,  behind  the  que'ciutsa. 
(Plate  4(i). 

The  uuMiibers  of  the  seal  society  of  the  Kwakiutl  were  still  confined 
to  the  danciuji'  house,  but  every  now  and  then  they  rushed  out  of  it  and 
knocked  the  people  down.  The  ha'mats'as  hit  them,  and  they  broke 
canoes,  dishes,  and  other  things. 

In  the  eveninj'-  the  Koskimo  had  their  t'E'msEla.  When  the  four 
messengers  were  sent  out  to  invite  the  people,  the  host  blew  four  times 
upon  them,  and  their  head  rings  were  strewn  with  down.  At  this  time 
tiie  hii'mats'a  rushed  out  of  his  secret  room,  ran  around  the  lire,  ami 
out  of  the  door.  As  soon  as  he  appeared,  aJl  the  people  who  hap- 
pened to  be  in  the  house  took  up  sticks,  or  wliatever  they  could  lay 
their  hands  on,  and  beat  time  rapidly.  In  the  evening  the  peojtle 
assembled.    The  Kwakiutl  ami  NiVci'oacjtnq  took  uj*  the  front  corners. 

(|     <|     q 

M  M 

q  b     b  (J 

q  b  b  q 

(|  b    a    a    b  (j 

M<in<i<iM<i'i<i<i  MUM'i<iq<iMq'i 

q  c    c    c    c  (J 

a  q 

a  n 


q 

M 

s 


iiiiiinimniniinin 
iiiinniininiriiiiiM 
iiiiiiiiiuiiiiuinuii 


iniinnmniminin 
iiiininiMiiiiiiiiiiii 
nimmuiuiuiiuiii 


q 

M 

s 


d    d    d    d 

ri;;.  IrtH. 

TIIK   HKITUN  (IK    IIIK   NnVK  K. 

OnliT  of  prDOoasioii :  (n)   Tlio  iiovicrs;  J>)  (lir  old  li:i  riutsas;  (<)    tin- ma  inni|'as .  <tl)  tlii' Hpcalicrs; 
inn  the  iiiaa'iiivaaiik";  17)  tln' (luc  (|iitsa  ;  iv)  the  singinjj  uia.-ltr.s. 

When  all  were  assembled,  the  si)eaker8  of  the  Koskimo  came  in, 
their  faces  blackened.  They  were  followed  by  a  man  carrying  a  ring 
to  which  many  small  hoins  were  attached.  As  soon  as  they  entered, 
the  people  beat  time  and  sang  while  they  were  going  to  the  rear  of 
the  house.  Then  the  man  who  carried  the  ring  went  to  the  rear  of  the 
house  singin.;;  and  beating  rime  for  himself.  Another  person,  wlio 
held  two  huKos  wound  with  cedar  bark,  made  a  speech,  which  was  fol- 
lowed by  another  song  of  the  nnin  wearing  the  head  ring.  After  this 
the  speak«'r  look  off  the  head  jing  and  explained  the  meaning  of  the 
horns.  lie  said:  "'".'hesc  seven  horns  have  been  put  on  to  tlu^  ring  by 
UaxbakualanuXsi'wae.  They  belong  to  the  ring  of  No'atpila,  the 
hii'mats'a.  lie  obtained  it  tVom  (rv'xdEn.  lie  had  two  neck  rings 
whi'ti  were  held  by  the  k  i'n<ialai.ala  of  IJaxbakuiilanu.XsI'wae.  The 
white  rings  which  are  fastened  to  his  '.endock  rings  are  the  stars  and 
the  one  in  front  is  the  sun.    The  red  lines  on  his  cheek  are  the  blood 


;): 


I   V 


596 


REPORT    OF   NATIONAL    MUSEUM,  1895. 


u 


Avhicb  flowed  dowu  where  BaxbakualanuXsi'war^  rubbed  (i-e'xdEu. 
White  cedar  bark  is  flowing  down  from  the  rear  part  of  his  ring." 

Now  people  were  heard  singing  outside,  but  before  they  entered  some 
bhmkets  were  distributed.  Three  or  four  speakers  who  carried  hmces 
stepped  into  the  doorway.  Then  a  dancer  entered  singing;  his  whole 
face  was  blackened.  The  speaker  closed  his  mouth  with  his  hands, 
compelling  him  to  stop  singing,  and  spoke  to  him.  The  dancer  replied: 
•'Nothing  is  h'"',rd."  The  speaker  left  him.  He  continued  his  song. 
Then  he  danced  forward  and  raised  his  hands  alternately.  His  song 
was  not  accompanied  by  any  beatiug  of  time.  His  head  ring  had  a 
horn  in  front.  During  this  time  the  speakers  were  talking.  Finally 
the  dancer  was  taken  to  the  rear  of  the  fire  by  the  speaker  who  held 
liie  lance.  Now  the  singers  begtin  to  sing  again.  QE'ldctsEm  and 
another  old  man  performed  a  dance,  and  blankets  were  given  away. 
Some  blankets  were  held  around  the  lire  while  the  distribution  was 
going  on.  During  this  time  the  speaker  who  carried  the  lances  went 
to  the  door  and  four  women  went  out. 

Now  the  speaker  ordered  the  people  to  sing,  and  a  ha'mats'a,  accom- 
panied by  one  assistant,  entered.  The  beating  of  time  continued  for 
some  time  before  the  singing  began.  When  the  hiVmats'a  had  reached 
the  rear  of  the  house,  seven  women  entered  dancing.  One  of  them 
remained  standing  near  the  door,  while  the  others  danced  around  the 
tire.  In  the  dances  of  the  Koskimo,  one  woman,  whose  duty  it  is  to 
sing  all  the  secret  songs,  remains  standing  in  the  doorway  during  the 
whole  ceremony.  At  the  end  of  the  second  dance  of  the  ha'mats'a 
some  of  the  women  danced  out  of  the  house  again.  After  his  flrst 
circuit  the  ha'mats'a  danced  once  to  the  right  and  once  to  the  left,  in 
the  rear  of  the  house,  and  disappeared  behind  the  curtain. 

Now  blankets  were  again  distributed  in  honor  of  the  preceding 
dance.  Again  the  women  were  heard  singing  outside.  They  entered, 
dressed  in  blankets,  and  imitating  the  motions  of  birds,  an<l  thus  they 
danced  to  the  rear  of  tlie  house,  when^  they  remained  standing.  They 
were  followed  by  the  speaker,  who  carried  the  lance.  Oiu^  of  them  sang, 
while  the  others  danced  in  the  rear  of  the  house.  Then  blankets  were 
distributed  among  the  Na'q'oaqtoq.  Next  a  speaker  whose  face  was 
blackened  went  out. 

Then  the  ma'ma(i'a  entered,  wearing  a  blanket.  Men  and  women 
were  talking  to  him.  He  put  his  hands  on  a  baby  that  was  sitting 
in  the  lap  of  its  mother,  and  blew  on  it.  Then  he  spoke  in  front  of 
the  curtain,  and  the  p(M)[)le  replied  "wo."  Next  (iio'ldctsEni  api)cared 
from  behind  the  curtain,  dancing.  He  was  followed  by  the  s|)eaker 
carrying  a  lance  and  a  man  who  carried  his  child  on  his  arms.  The 
child  wore  a  li.i'inats'a  head  mask.  After  they  had  gone  around  the 
fire  once,  the  singers  began  their  song  and  the  women  danced.  Some 
speeches  Ibllowcd. 

Now  the  arrival  of  new  dancers  was  announced.    A  ha'mats'a  entered 


THE    KWAKIUTL    INDIANS. 


507 


! 


with  his  assistants.  The  people  sang  lor  liini.  After  he  had  daneed 
around  the  fire  onee  in  a  squatting  position,  he  danced  a  se(;ond  rireuit 
standing.  He  wore  a  short  blanket  and  daneing  apron,  a  thin  round 
neck  ring,  and  a  flat  head  ring  with  small  white  rings  on  the  front  ami 
sides.  During  his  dance  he  squatted  down  everj'  now  and  then  and 
dan(!ed  a  few  steps  in  long  lea]>s.  Finally  he  disappeared  behind  the 
curtain.  His  mother  remained  standing  in  tlie  doorway  and  dan<'ed  for 
him.  Again  the  speaker  delivered  a  speecii  and  began  to  distribute 
blankets.    By  this  time  it  was  half  past  eleven. 

The  women  had  become  hungry,  and  were  eating  in  the  rear  of  the 
house,  and  uttering  the  calls  of  their  societies  every  now  and  then. 

A  new  dancer  was  announce<l.  The  s'ngers  began  to  beat  time,  and 
a  woman,  a  t'O'X'uit,  entered  dancing,  her  palms  stretched  forward 
and  upward.  A  second  woman,  and  two  men  who  carried  guns  and 
blankets,  followed  her.  She  was  painted  black  in  the  following  man- 
ner: Her  right  cheek  was  all  black,  while  on  the  left  cheek  two  vertical 
lines  extended  down  the  whole  face  near  the  nose.  Two  horizontal 
lines  ran  from  the  lips  to  the  ear,  one  a  little  above,  the  other  a  little 
below,  the  mouth.  A  long  conversation  developed  between  herself 
and  the  speaker.  The  i)eople  beat  time  twice.  They  divided  into 
two  parties  and  discussed  how  tliey  would  try  her.  One  party  went 
to  the  door  and  fetched  weapons,  saying  that  they  would  kill  her, 
to  see  if  her  guardian  spirit  would  protect  her.  Others  said  they 
would  much  rather  split  her.  Then  the  mother-in-law  of  tlie  tVt'X'uit 
stepped  between  the  two  parties  and  asked  them  rather  to  kill  her; 
but  when  she  was  beginning  to  strip  ofl"  her  blanket  and  shirt  tliey  ridi- 
culed her,  asking  if  she  was  not  ashamed  to  strip  in  front  of  so  many 
people,  and  led  her  away.  The  young  woman  spoke  again.  Then  the 
men  went  out.  The  si)eakers  who  held  their  lances  talke<l,  and  after  a 
short  time  the  three  men  returned.  Some  men  holding  i)addles  and 
staff's  were  standing  in  the  front  row  in  the  rear  of  the  house.  Then  a 
woman  and  a  girl  ran  out  of  the  door  and  great  excitement  prevailed 
among  the  i)eople  in  the  rear  of  the  house.  One  man  cried:  "I  am 
the  sI'siuL.''  Now  the  t'o'X'u't  took  off'  her  blanket  and  shirt  and  sat 
down.  Then  they  led  a  girl  aiound  the  fire  to  the  rear  of  the  house. 
The  girl  carried  a  knife.  During  this  time  one  of  the  Koskimo  women 
was  singing.  Now  the  speaker,  whose  face  was  blackeiied,  took  a 
paddle  out  of  the  hands  of  one  of  the  men.  The  wontan  sat  down  in 
tiie  rear  of  the  fire,  ii.  front  of  the  singers,  lie  stepped  up  to  her 
while  the  other  woman  was  daiuiing,  her  hands  raised  and  trembling. 
Four  times  the  nnm  went  aiound  the  woman.  lOvery  time  he  stood 
behind  her  he  raised  his  ])addle  as  though  he  was  going  \o  stiike  her. 
The  fourth  time  he  really  struck  hei  and  tlie  paddle  entered  deeply 
into  her  shoulder  and  blood  was  seen  to  flow  d(»wn.  Now  grease  was 
])oured  into  the  fire,  so  that  the  house  was  lit  up,  an<l  tlie  woman  arose 
and  turned  slowly,  that  everybody  might  see  the  paddle  sticking  in  her 


w 


r)'j8 


UEPOIiT    OF    NATIONAL    MUSEUM,  18!t5, 


slioiilder.  The  sinyers  were  bentiiij;"  time,  and  slio  sat  down  ajjaiii. 
Tlic,  jtaddle  was  imllcd  (uit,  appaieiitly  with  <;i('at  didiciilty.  The 
shamans  stepped  up  to  her  and  cried  "lioi,  hoi,  hoiflf,''  and  blew  ni)on 
her.  Now  th«'  jieoph?  bejian  a  soil};,  durin},^  whieh  the  shamans  con- 
tinued to  sinji'  over  her.  (i)KMdetsKm  also  p.ut  liis  hands  on  her  liead 
and  chest  and  shouhh'rs,  cryinjj  "hoi,  h»»i,  hoitff.-"  Wliile  this  was 
jjoin;;-  on,  some  of  tlie  women  arose  from  tlieir  phices  and  danced. 
Then  the  two  shamans  wiio  had  been  woikinjj  over  her,  raised  her  to 
her  feet,  and  led  her  around  the  lire.  The  blood  had  ceased  to  How, 
but  a  deep  cut,  bej;innin«;'  at  the  rij^lit  breast  and  ^ioinj;'  across  her 
shoulder  far  down  the  back,  was  clearly  visible.  Then  all  the  i)eople 
cried  "hfi,"and  she  went  out.  Now  a  Na'q'oaqtmj  spoke,  and  blankets 
were  distrd)uted. 

At  IL'.MO  a  new  dan(!e  began.  The  jyirl  who  in  the  i)recedin{j  dance 
had  cariied  a  knife  came  front  behind  the  curtain  and  danced.  A 
number  of  women  danced  in  her  honor,  and  the  same  old  woman  who 
had  stayed  in  the  doorway  continued  dancing  there.  One  old  woman 
was  <lancin<j:,  holding  her  pipe  in  lier  mouth.  A  song  was  sung,  and 
llienoneof  the  Koskimo  delivered  another  spee(!h,  holding  a  short  stall' 
in  his  hands.  Whenever  a  name  was  called,  he  raised  the  staff  high 
and  held  it  so  that  the  ends  rested  against  his  i»alms. 

As  the  people  became  hungry  by  this  time,  a  woman  threw  <lried 
salmon  among  tiie  peojde,  liist  to  the  members  of  the  secret  society  of 
thc!  Koskimo,  then  to  tiie  others.  When  they  were  eating,  the  societies 
again  uttered  t.eir  calls. 

Now  a  iH'w  dance  was  announced.  A  woman  entered,  wearing  a  Hat 
ring,  the  front  of  which  was  set  with  feathers.  She  carried  a  bundle  of 
red  cedar  bark  in  her  hands.  Jler  eyes  and  cheeks  were  i)ainted  black. 
VV  hen  she  was  shaking  the  bundle  of  bark,  it  gave  a  rattling  noise.  The 
]»e()])le  gavt'  her  a  pipe,  a  stick,  and  other  things,  ami  whatever  alie 
carried  gave  a  rattling  noise.  The  people  took  it  from  Iht  again,  but 
wj're  unable  to  produce  the  same  sound.  Then  they  beat  timi^  again. 
She  went  once  around  the  fire,  looking  upward  and  shakingher  bundle 
of  bark,  and  holding  it  as  though  she  was  going  to  throw  it.  Then  she 
stood  in  the  r«'ar  of  the  lire  and  sang  her  song.  She  gave  her  cedar  bark 
to  one  of  the  messengers  and  took  a  stalf  in  its  place,  which  she  carried 
around  the  fire  and  made  it  rattle:  another  jterson  tried  it,  but  it  did 
not  give  .<  sound.  Next  she  took  a  pipe  of  one  of  the  Na'(i'oa(it6(]  and 
made  it  rattle  in  the  same  manner.  Then  she;  disappeared  behind  the 
curtain.'  After  some  speeches,  four  young  men  went  out,  and  several 
old  ])eople  followetl  them,  bringing  food. 

Then  members  of  the  Wa'taiiEni  danced.  After  their  dance  more 
bhmkets  were  distributed.  While  the  ])eople  were  still  eating,  whistles 
imitating  the  raven's  cry  were  heard  outside.  This  was  about  1  ..'?0  a.  m. 
The  speaker  asked  the  peojtle  to  beat  time.     Then  the  hfi'mats'a  entered 


'  iSee  page  492. 


THE    KWAKIUTL   INDIANS. 


599 


with  four  assistants,  who,  however,  had  no  rattles.  Two  women  dnnced 
ill  his  honor.  During  the  second  song  a  great  many  women  were 
danciiifr  for  him.  Two  hh)0(ly  lines  were  painted  on  eacli  cheek,  run- 
ning in  a  wide  circle  downward  from  the  corners  of  the  mouth  to  the 
eyebrows.  He  came  in,  in  a  great  state  of  excitement,  and  attacked 
ids  assistants,  who  were  in  front  of  him.  After  three  songs  he  was  led 
out  of  the  lioiise.  Tliis  dance  ended  at  2  o'clock,  and  more  blankets 
were  distributed. 

A  new  dance  was  announced,  and  a  ha'mats'a  entered,  his  face 
painted  all  l)lack.  A  hemlock  braiicli  was  fastened  in  front  of  his 
head  ring.  The  front  of  his  blanket  was  adorned  witii  small  white 
rings.  <^K'l(letsEm  pointed  out  the  blanket  and  said  tluit  it  was  tiie 
blanket  of  G'c'xdKii.  lie  dain;ed  four  times.  At  his  third  dance  he 
wore  a  blanket  which  siiowed  the  si'siui.  around  its  iiorder.  In  the 
middle  of  the  back  was  painted  a  s(|iiattiiig  man  whose  ])alms  were 
represented  by  carved  wooden  skulls  which  were  sewed  onto  tlie  blan- 
ket. The  knees  and  tlie  head  were  re()reseiite<l  in  the  same  way.  One 
(larved  skull  was  also  sewed  onto  the  blanket  on  each  side,  outside  the 
tigures.  lie  also  wore  a  carved  skull  in  front  and  one  in  the  b.ick  of  his 
cedar  bark  head  ring.  When  he  came  in,  live  old  ha'mats'as  danced  for 
him,  while  three  stood  in  the  door  in  order  to  prevent  i»eople  from  going 
out.  Six  songs  were  sung  for  him.  During  the  ilrst  and  second  songs 
one  woman  was  dancing  for  him.  After  his  dances  he  was  led  out  of 
the  house.  The  speaker  addressed  tlie  people,  wiio  beat  time  and  said 
"hii." 

Now  the  sound  of  whistles  and  the  cries  of  a  ha'mats'a  were  heard 
outside.  The  same  ha'mats'a  reentered,  and  danced  one  circuit  and  a 
half  around  tlie  lin>,  while  the  women  were  dancing  in  his  honor.  Ilis 
k-i'iiqalaLaia  daiic«'d  in  front  of  him.  When  tliey  stopped  in  the  rear 
of  the  house,  both  scpiatted  down,  and  their  attendants  stood  around 
them.  After  the  fourth  dance  they  disappeared  behind  the  curtain. 
Then  more  blankets  were  distributed. 

At;'>.l."»  women  were  heard  singing  outside.  A  man  entered  singing, 
followed  by  a  woman.  Two  pairs  of  bloody  lines  were  drawn  on  lier 
cheeks,  running  dow.,ward  in  a  wide  circle  from  tiie  iiioutli  to  the  ear. 
ouc  sang  her  secret  song.  She  danced  as  t'o'X'uit.  trying  to  catcii  her 
supernatural  power.  As  soon  as  she  moved  her  hands  upward,  trying 
to  catch  it,  the  woiiien  began  to  dance  in  her  honor.  Now  she  cauglit 
it  l>etweeii  her  iiaiids  and  threw  it  Ibrwaril.  At  once  a  tiying  si'siiiF. 
was  seen  in  the  rear  of  ihe  house,  moving  rapidly  to  the  right  and  to 
the  left  and  trembling  all  the  time.  As  soon  as  the  si'siiii.  disiijipeared 
again,  all  the  dancing  women  put  their  palms  togi'ther  as  though  tliey 
had  caught  the  supernatural  power.     Thcu  blankets  were  distributed. 

At  t  o'clock  a  woman  came  from  behind  the  curtain,  singing,  She 
was  followed  by  a  ghost  dancer,  who  had  a  large  thick  ring  of  cedar 
bark  with  an  enormous  horn  in  front,  set  with  leathers,  which  were 


:t  j 


(100 


KKl'ORT   OF    NATIONAL    MUSEUM,  lS9r>. 


I' 


waving;  to  iiiid  fro  on  loiij;  shafts.  It  had  a  lon^;  trail  behind.  The 
Hpeakcr  followed  l»er.  The  necudo  .saiij;  and  women  danced  in  her  honor. 
She  disappeared  behind  the  curtain,  and  blankets  were  distributed 
aji^ain. 

Now  a  sonfj  was  heard  outside.  The  speaker  asked  the  singers  to 
beat  time.  A  man  entered  sinf;ing.  His  body  was  naked.  Itut  he  wore 
adan(;ing  apron  and  had  cedar  l>ark  rings  around  his  aims  and  wrists. 
He  was  a  Uri'bakuafiLa,  a  t'o'X'uit.  After  some  speeches  there  was  sing- 
ing, and  a  woman  and  a  man  <lanced.  They  held  their  elbows  close  to 
their  sides,  stretched  their  hands  forward,  the  palms  ui)ward,  and  moved 
the  hands  up  and  down  in  Jerky  motions.  Tiie  Ba'bakuanLa  was  then 
placed  on  a  seat  behind  the  fire  in  front  of  the  singers  and  the  speaker 
was  asked  to  pierce  him  with  his  lance.  The  singers  beat  time,  tlu^ 
speaker  took  up  the  lance  and  threw  its  point  against  the  lloor,  to  show 
that  the  lance  was  solid,  and  showed  it  around  among  the  people.  Then 
he  took  up  the  lance  and  walked  around  the  BiVbakuauLa.  After 
each  circuit  he  put  the  point  against  the  left  side  of  Ba'bakuanLa,  and 
then  continued  his  circuit.  After  he  had  gone  around  him  four  times, 
he  once  more  i)ut  the  lance  against  his  left  side  and  began  to  push  it 
in.  Api)arently  the  point  entered  the  body,  blood  was  streaming  out 
of  his  side,  and  as  the  point  i)enetrated  farther  the  BiVbakuafiLa  appar- 
ently collai>sed.  Finally  the  whole  length  of  thi^  lance  had  i)ierced  tlu; 
body  and  the  point  was  seen  to  come  out  on  the  right  side  a  little  below 
the  arm  pit.'  He  was  raised  so  that  the  i)eople  could  see  his  body. 
Then  the  lance  was  puHed  out  again  slowly.  The  shannins  were  called, 
and  blew  and  sang  over  his  body,  while  the  singers  continued  their 
song.  Then  he  was  led  behind  the  curtain.  After  this,  cloths  were 
distributed  among  the  women;  the  singers  beat  time  and  cried  "hu." 

This  was  the  last  dance  of  the  night.  The  Koskimo  did  not  allow 
their  guests  to  go  home,  but  invited  them  to  stay  for  a  feast.  The 
ha'niats'a  still  remained  sitting  in  front  of  the  door,  preventing  anyone 
from  going  out.  They  continued  to  eat  and  to  make  speeches  until  10 
o'clock,  when  everybody  wa'ut  home  to  take  a  rest. 

On  the  L'6th  of  November  everything  was  quiet,  as  the  people  were 
exhausted  by  the  preceding  festivals. 

In  the  afternoon  of  the  27th,  the  Ivwakiutl  held  a  secret  meeting  in 
order  to  determine  what  to  do.  The  seal  society  was  still  confined  to 
the  dancing  house.  K-ex-,  wiiose  mask  had  broken  a  few  days  ago 
during  the  dance,  was  going  to  initiate  his  son  in  atonement  for  this 
mishap.  His  elder  son  had  died  a  few  years  before,  after  he  had  been 
made  a  member  of  the  ha'niats'a  society.    Iteferring  to  this,  he  spoke 


>'I')ie  Ba  bakuaiiLii  hud  a  small  book  attached  to  his  right  arm  ring  hy  means  of 
which  ho  pulled  up  the  skiu  of  his  chest  below  the  right  arm  pit,  jtierciiig  at  the 
same  time  a  suiall  Itag  (illed  with  blood  which  was  fastened  to  the  skin,  so  that  the 
blood  was  seen  flowing  down  his  side.  'Ihis  scene  seems  to  be  the  same  as  that  of 
the  dance  described  on  p.  575. 


^         '.  jSMfeilfdi'  n.M  ■ 


THli    KWAKIUTI.    INDIANS. 


GOl 


.     The 

1 1 01 1  or. 


in  the  secret  nieotiiig  about  as  follows:  "  Kwakiiitl,  n'we  my  son  lonfj 
life!  Once  I  tried  to  make  my  son  a  hii'mats'a,  hut  t lie  deadly  IJax- 
bakualanuXsi'waf'  struck  liim  and  lie  died.  When  he  died,  I  resolved 
not  to  make  another  child  hfi'mats^^hut  now  since  the  mask  broke  you 
all  re<iuest  me  to  initiate  my  youiifjer  son.  I  shall  «lo  so,  but  do  {?ive 
him  long  life.'^  At  this  point  Brwite,  an  old  bliiul  man,  interrupted 
him,  saying:  *'Don't  be  overbearing  and  don't  let  him  have  more  than 
two  songs,"  jiieauing  that  if  he  gave  him  four  songs  the  boy  should  die. 
Then  all  the  peojile  scolded  and  blamed  him  on  a«'count  of  his  merciless 
wor-Is.  Now  it  was  arranged  what  dances  were  to  b<i  shown  and  who 
was  to  i)ay  for  them.  In  the  evening  of  this-  day,  K'r'X''s  wife  disap- 
jieared  all  of  a  sudden.  Her  clothing  was  found  on  the  beach,  and  it 
was  announced  that  she  was  to  return  as  qV»'minr»(|a  on  the  following 
day.  in  the  evening  the  Kwakiutl  held  their  k-ik-i'luala  in  order 
to  bring  back  their  novices.  I  will  give  only  a  brief  description  of 
their  festival,  as  the  details  resemble  that  of  the  Koskimo.  In  the 
beginning  the  societies  came  in  one  after  the  other — tirst  the  killer 
whales,  then  the  birds,  etc.  One  man  came  in  alone  carrying  a  start"  as 
though  he  was  shooting  with  it,  and  crying  "hfi."  The  people  sang 
when  he  came  in.  Then  they  tore  blankets  and  distributed  the  strips. 
About  11  o'clock  ill  the  evening  K-ex*  appeared  carrying  seveial  spread 
tongs,  while  others  followed  him  carrying  stafis  which  they  held 
stretched  forward.  They  wore  i»lain  head  rings.  The  sprea<l  tongs  were 
given  away.  They  designated  gifts  of  canoes.  At  this  time  La'g-us 
delivered  a  speech.  Now  all  ha<l  assembled  except  the  members  of  the 
seal  society.  They  canu'.  in  last  and  stepped  to  the  rear  of  the  house, 
while  Ho'LElite  made  a  speech. 

Now  began  the  dances.  The  fool  dancers  were  heard  outside,  and 
they  entered  wearing  masks  and  enormous  noses.  One  of  tluwii  had 
his  face  painted  black  and  red.  The  ]»eople  sang  and  the  women 
danced.  After  this  dance  Hii'misilak"  gave  away  a  gun  and  blanket. 
A  man  carrying  a  rattle  was  stationed  in  the  doorway,  and  announced 
with  his  rattle  the  arrival  of  every  new  dancer.  After  every  dance, 
blankets  were  distributed  or  other  presents  were  made,  but  1  shall  not 
describe  this  every  time.  Tne  distribution  of  blankets  occupied  by  far 
the  greater  portion  of  the  night. 

The  next  dancer  was  an  old  woman,  bent  by  age,  who  came  in.  Her 
face  was  painted  red  and  black. 

After  a  speech,  made  l)y  Lfi'g-us,  a  bear  dancer  came  in.  His  face 
was  all  black.  He  wore  an  enormous  head  ring.  Two  men  followed 
him  and  carried  the  blankets  which  were  given  away  after  his  dance. 
As  soon  as  these  blankets  were  distributed,  a  young  bear  dancer 
appeared  from  the  (iorner  of  the  house  and  s(;ratched  the  ground  while 
the  people  were  singing  and  women  were  dancing  for  him.  Then  he 
disajipeared  again. 

About  midnight  a  new  fool  dancer  entered,  led  by  a  blanket  which 


l\ 


602 


UEroRT  OP   NATIONAL   MUSEUM,  18!).',. 


Wiis  tied  aroiiiKl  his  waist,  and  tlie  people  sani^f.  After  his  cireiiit  ho 
disappeared  behind  the (Uirtaiii.  Iiii'niasa<|a deliveveda  speech  tor  him. 
IJe  said:  ''Tiie  time  of  lifjiitinff  lias  passed.  The  fool  dancer  lepro- 
sents  the  warriors,  but  we  do  >iot  rij;ht  now  with  weapons;  wc  riy:ht  with 
property."  These  words  rt'ferred  to  the  tiu't  that. the  man  whose  place 
this  daneer  liad  taken  had  killed  a  chief  of  the  Nanai'mo  and  nniny 
others.  Then  Ilii'nuisatia  turned  t(»  the  Koskimo  »nd  said:  "It  is  not 
rifi'ht  that  in  y<)ur  k*ik-i'lmila  you  distributed  uuiiiy  blankets.  It  is 
not  customary  to  d()  so,  but  now  I  will  show  you  what  we  c;in  <lo.'" 

Next  a  bear  damrer  entered,  wearinjf  a  <'opp»'r  around  his  neck.  Ho 
was  followed  by  two  men  who  carried  blankets.  Women  dan(;ed  for 
him.  Now  l'?wanuXts'e  took  the  copper  and  spoke.  Me  ^ave  it  to  the 
NiV(i'oa(|to(j.  This  copper  had  been  ^iven  by  a  Na'<i'oa(ito(i  to  his  K  wa- 
kiutl  wife.  Now  the  Na'q'oa(it6(i  had  to  redt'em  it  by  a  payment  of  700 
blankets.  In  his  speech  K'wauuXtsV'  held  it  by  its  lower  end,  thus 
indicatin}^-  that  ho  was  going  to  take  not  more  than  half  the  price  of 
the  copper  as  payment  in  full.  After  this  LiVju-us,  who  was  n(»w  stand- 
ing in  the  doorway,  delivertd  a  4)eoeh.  lie  said:  "What  is  the  nnitter 
with  our  house  ?     It  is  shaking."- 

Next  another  bear  enter»'d.  Ho  was  caught  by  Km-.x-  and  led  to  the 
rear  of  the  house  while  the  people  were  singing.  Alter  a  speech  made 
by  Uii'masacpi,  another  bear  dancer  enteri'd,  followed  by  a  woman  wl o 
carried  a  copper.  Her  mother  danced,  and  duiiiig  lier  dance  a  fool 
dancer  Mas  heard  outside.  La'g'us  spoke,  holding  the  copiier.  Then 
he  gave  it  to  Ild'LKlitr',  who  replied.  K-cx*  handed  a.  number  of  btm- 
dles  of  sticks  to  Ho'LKlitc,  who  spoke  about  them  and  distributed  them. 
Then  he  returned  the  copper  to  LiVg-us,  who  took  it  to  ii  fool  dancer. 

About  I  o'clock  another  fool  dancer  entered,  who  was  brought  to  the 
rear  of  the  house  by  K-ex*. 

I>y  this  time  a  nnin  carrying  his  baby  appeared  as  fool  'lancer,  coining 
from  the  rear  corner  of  the  house. 

Next  another  fool  dancer  entered,  and  then  a  bear,  wh(>  was  led  by  a 
blanket  which  was  tied  arouiul  his  waist.  The  man  who  led  him  wore 
a  large  neck  ring  of  hendock  branches,  which  represented  a  copper  that 
was  to  be  given  away  for  the  bear  dancer.  A  speech  was  made,  and 
the  rjng  was  thrown  into  the  tire. 

At  this  numient  the  whistles  of  the  ha'mats'a  were  heard.  All  of  a 
sudden  Ya'qois  became  excited  and  Jumped  down  from  his  seat.  Mis 
assistants  and  two  k-l'ncpdaLala  rushed  after  him,  and  after  he  had 
danced  around  the  tire  once  they  all  went  out  of  the  house. 

At  2  a.  ni.  another  fool  dancer  wearing  a  large  nose  entered.  After 
one  circuit  he  ran  out  and  came  back  without  a  mask  while  the  people 
were  singing. 

Next  a  boy  who  was  to  be  a  pa'xala  dancer  was  brought  forward 


i' 


'  Meanin{i;  thiit  the  Kwakiutl  were  {^oiuj?  to  distrilmto  still  luoro  property. 
"Meaning  that  the  weight  of  tho  blankets  which  were  piled  up  iu  it  uvailo  it  shako. 


!\' 


THE   KWAKIUTL   INDIANS. 


(i03 


from  t]i4>  rear  <>{'  tlic  Iu>nM(>.  Tlio  nmn  who  carried  Iiiin  turned  on<-e  in 
flic  rear  of  tlic  Ikmiso.  and  once  in  front.  Tlu'  hoy  was  «ai«l  to  see  some- 
thing' supcrnatiirul  coming,  and  was  carried  out  of  the  liouRc. 

After  hhinkcts  were  distributed  the  ha'mats'a  reentered,  thc^  k-i'n- 
(|ahil.ahi  dancin;;  before  him. 

Next  a  bear  (bincer  entered,  drcasi'd  in  a  complete  bear  skin,  to  whicJi 
a  mask  was  attached.  Tlie  women  <binced  for  liim,  hohlin^  their  hands 
close  to  Die  body,  not  raised,  as  is  usually  the  case.  After  oue  circuit 
the  bear  left  the  h()use,  a;i;ain. 

About  .'(..'50  a.  m.  two  women  entered,  the  lirst  wearing:  a  wide  rinj; 
of  cedar  bark.  Tlie  followinj;  dancer  was  a  lia'mshamtsKs.  who  danced 
with  short,  (piick  steps  without  moviuf'-  her  body.  She  woi«'  a  head  riufj; 
set  with  ermine,  ami  a  button  blanket  ornamented  with  a  thunder  lu'rd 
and  a  killer  whale.  She  had  two  heavy  bla(;k  lines  runnin^j  d«i"n  hvv 
face,  an<l  two  horizontal  ones  crossinji'  them.  She  left  the  house  after 
one  circuit. 

The  next  dancer  was  a  };irl,  who  was  ushered  in  by  her  father.  The 
]>eople  wei'c  sinjiiuf''  and  the  {girl's  nu)ther  stepped  up  to  her,  encimr- 
ajiiiig  her  1o  dance,  but  as  she  could  not  induce  the  child  to  <h)  so, 
she  (hmced  herself,  wearinf>'  a  led  blanket.  Now  IIii'masa(ia  made  a 
sjjcech. 

About  5  oclock  in  the  morning  two  ha'mshamtsEs  entered.  They 
wcie  followed  by  the  ha'mats'a,  a<-comi)anied  by  four  assistants. 

The.  next  <bin<'er  was  hai'alik-ilai-.  She  cried  ''sh,  hoip,  hoip.'' 
She  worealariieriuju'of  red  (UMhirbark  having' four  verti«!al  horns,  which 
extended  downward  in  Umg  tassels  of  bark.  She  had  a  lar<;e  round 
neck  rin-i'.  Her  blanket  was  set  with  tassels  made  of  red  and  white 
bark.  Attaclu'd  lo  the  back  part  of  her  riuf^s  was  a  tie  lookin<>'  like  a 
cioss.  The  two  nu'ssengers  who  stood  at  the  door  led  her  anmnd  the 
fire  once.     Then  slu^  went  out  ayain.     Ji  fter  a  short  time  she  reentered. 

At  T).!."*  a.  m.  a  ha'mshamtsEs,  wearin;':  a  round  neck  rinj;  set  with 
four  tassels,  danced.  The  two  messenj;ers  led  her  around  the  lire,  then 
she  went  out  a.i"ain.  They  returned  and  spoke  to  ITo'LKlitr'.  After 
this  th(^  ])eoi»le  beat  time  and  the  dancers  disappeared. 

Atri.,'i(>  a  new  dancer  ai)peared,  wearinjif  hemlock  branches  around 
his  head  and  neck.  Ile(binced  with  short,  ipiick  steps,  and  was  U-d  by 
the  tw(»  messen<j;ers  to  the  rear  of  the  house.  He  wore  a  blue  blanket 
ami  a  danciii<;'  ai)r(»n  set  with  shells.  He  was  'lie  pa'xalalai..  He 
danced  in  the  rear  of  the  house  without  movinj;'  Irom  his  phu-e;  his 
Mhole  body  was  shakiny.  Two  songs  were  sunj^  lor  him  and  the  women 
dan<'ed.    After  a  speech  made  by  ITo'LElite  he  left  the  house  again. 

The  next  dancer  was  a  Ts'o'noqoa,  who  entered  dressed  in  a  ln-arskin, 
which  was  attached  to  her  mask.  She  rubbed  her  eyes  and  .shouted 
"ou,  (»u."    Then  the  people  sang,  and  she  went  out  again. 

A  new    song  which  was  heard  at  the  dctor,  was  taken  up  by  the 


M: 


604 


RKI'ORT    OF'^    NATIONAL    MU8KUM,  WK,. 


Hiiiffcrsiii  tliorcaiMif  tliolnmsc.  A  t'<>'\'nitw(nnsiii,\veariiitra  lu'iMlrinp; 
of  licinlock  Itriindn's,  hut.  no  iwvk  iin{?,  upiu'iin'd.  H]w  held  Imm-  elhowH 
to  Iht  HJch's,  and  lier  hands  tbrwanl,  palnis  npwanl.  Sln' niisod  tlMMU 
andlowt'iedtlicinaltt'iiiiitcly.  Tlnison^wasin  a  tlirtM'  part  iliytiini, and 
slu'  walked  limpinfj,  oii«  st('plH'inH:on  tlic^  (piartcr  nioi-a  of  tlui  rhytliin, 
the  second  step  on  tlie  lialf  mora  of  tlie  rliytlini,  wliile  slio  was  sinpinjn' 
lier  sceret  s<»ng.  After  each  line  of  her  sonj;  the  ehorns  continued  it. 
She  sanjf :  "  Va,  ya,  ye." 

Now  I lo'LKlitc  stepped  nj)  t()  lier  and  spoke.  Slie  replied  with  the 
exchiniation  "up,  up/'  ])ointinf'- 1(»  her  chest,  nieaniiij;  that  the  people 
should  split  her.  Then  slie  moved  her  hands  in  the  same  way  along  her 
neck,  meaiMUfi  that  they  should  cut  off  her  head.  !lo'Li;lite  ])roi»osed 
to  throw  her  into  the  lire,  but  after  some  talk  this  idea  was  abandoned. 
The  people  beat  time  again.  She  began  to  dance,  and  caught  her  super- 
natural ]»ower  between  her  palms.  Alter  she,  had  d<»nc!  so  twice,  she 
said  again  ''up.  up,"  touching  her  stonnich  with  her  palms  several 
times,  meaning  "takeout  my  intestines."  Then  she  tried  again  to  catch 
her  supernatural  power,  and  during  this  tinn*  Ho'LKlite  walked  arouiul 
her,  shouting  "up.''  Now  she  tried  the  fourth  tin)e  to  catch  her  suiter- 
natural  power.  At  once  whistles  were  heard.  A  bird  was  seen  flying 
down  frcmi  the  roof,  and  a  nr»'nLEmg*ila  tigure  arose  from  underground. 
The  fourth  time  a  feather,  which  rejuesents  the  horn  of  the  sl'siuL, 
came  u})  from  underground  and  m<>ved  trembling  along  the  rear  of  the 
house.  She  went  up  to  it,  and  all  of  a  sudden  she  began  to  disap|)ear 
in  the  ground.  One  man  took  hold  of  her,  trying  to  rescue  her,  but 
liis  hands  and  forearms  disappeared  in  the  ground  <losvn  to  his  elbows. 
Several  men  took  hold  of  him  in  order  to  res(!ue  him.  Then  he  was 
apparently  dragged  through  the  whole  h(mse  by  the.  t'o'X'uit,  who 
had  di8ai)i)eare(l  underground.  He  i)assed  by  circuitous  movements 
through  the  whole  house,  plowing  up  the  ground.  I'Mnally  he  seemed 
to  lose  the  wonuin,  and  fell  ba.-kward.' 

After  the  tVt'X'uit  had  disappeared  in  the  ground,  a  second  one 
connneuced  to  dance.  The  underground  nu)tions  of  the  first  were  led 
by  the  dancing  wonum,  who,  with  the  movements  of  her  hands,  tried 
to  bring  her  up  again.  This  second  t'o'X'uit  was  followed  by  one  man. 
Finally  she  left  the  house,  and  blankets  were  distributed  while  Ho'LK- 
lite delivered  a  speech.    Now  a  song  Avas  heard  on  the  beach  outside 


This peviormance  liiid  Iteeii  i)rc]iarc(l  duriiij?  the  ]irefe(lin}j  days,  wlnii  tlio  niem- 
Imts  of  till'  seal  Hoch'ty  kejit  every  body  away  i'roiii  the  house.  A  deep  ditch  had  been 
diifjiii  the  rear  of  the  house,  in  which  the  fo  X'nit  disapi)eared.  A  .sliallow  ditch  had 
heen  du<i  all  throii<;h  the  house.  A  heavy  ropo  liad  been  i)laced  in  this  ditch,  which 
was  tilled  with  loose  dirt.  The  man  who  seemed  to  hold  the.  t'o'.X'nit  ]iulled  himself 
alonfjj  this  rope.  Unfortunately  the  rope  had  been  laiil  too  near  tlm  lireplaco  ami 
was  burnt.  Thus  it  happened  that  thti  man  had  to  lot  fjo.  The  (U'i<;'inal  i)Ian  W!»s  to 
pursue  the  t'o'X'uit  to  the  front  right  corner  of  the  house,  where  siui  was  to  appear 
a<?ain  from  out  of  another  ditch  whi<'h  was  connecttMl  with  the  ditch  iu  the  rear  of 
the  house  whore  she  had  disappeared. 


TIIK    KWAKIl'lh    INDIANS. 


G05 


I     i, 


the  Iiousr.  A  int'sseiii^or  niii  jiround  the  lin*,  went  out  (if  tlii'  lioiiso, 
iiiiil  iTturiu'd. 

Next  Lii'ifMis  entered,  linUlin^  a  lirttkeii  ropper  in  his  teetli.  lie  waH 
loII()w«'d  l>y  a  {^irl.  Tlieii  ime  man  entered  who  wore  a  neek  linfj.  lie 
had  two  eoinpanions  who  t'arried  rattles.  Another  man  earryinjf  n 
copper  plate,  and  two  more  men,  foll<)W'.>d.  The  jjeople  san;,'  a  ha'mats'a 
son;;.  The  {,nrl  wore  a  head  rinjf  with  ermine  trimmings  and  lar^o 
abalone  shells.  She  move<l  her  hands  like  a  ha'nnits'a.  Siie  was  elad 
in  a  button  blanket  with  ermine  trimndn;:s.  Now  La'jiMis  broke  olV  a 
piece  ol'tlii^  copper  and  thnnv  blankets  into  the  fire.  All  this  time  her 
mother  carrie<l  the  rattle.     Tln^  f,'irl  went  out  ajjain. 

Next  llo'LKlite  took  a  rattle,  lurne«l.  and  went  around  the  Hit'  twice. 
Then  he  listened  to  see  if  the  new  ha'mats'a  was  eondn;^-  back.  He 
listened  three  times.  Now  whistles  wen^  lieanl.  and  the  noise  <d'  a  man 
running'  round  the  roof  (»f  the  house.  Smldcidy  the  roof  boards  were 
])ushed  aside.  A  boy  juuiped  «l(»wn  with  a  head  rinpfof  hemlock  aiul 
quartz  crystals  atta<;hed  alonj;'  the  median  line  of  his  head.  lie  had  an 
apron  of  hendock  branches.  Ilejump«'d  lirst  upon  the  roof  of  tlu^  bed. 
rooms  in  the  rear  of  the  h(»nse,  and  from  there  down  to  the  lloor.  lie 
danced,  his  hands  close  to  the  rear  side  of  his  thighs,  runiduK  with  short 
quick  steps  aiul  bendinj;'  rhythmically.  Then  he  ran  out.  lie  Mas  the 
MiVtKm.  As  soon  as  he  lelt  the  house  the  ha'nnits'a  cried  ''hai)."' 
Nu'xncmis  then  made  a  speech.  The  whistles  of  the  ha'mats'a  were 
heard  in  the  door,  where  the  k-inipdaLala  a|)peared  sinfjing.  The 
assistants  surroun<led  the  ha'mats'a  and  ran  with  him  around  the  lire. 
Then  they  went  out.  Now  blankets  were  cmried  int()the  house,  aiul 
the  new  ha'mats'a  appeared  naked,  and  dancetl.  His  ki'n(|alaLala  were 
siuf^inji'  and  dancinj^;'  before  him.     This  ended  the  festival. 

Jhirmhcr  ,7. — The  Ivwakiutl  yave  the  daui-e  NValas'axa'.  The  peoi>le 
assembled  in  the  eveninj,'  in  the  dancing  house  of  the  Ivwakiutl.  A 
curtjiin  Avas  drawn  riyht  across  the  lear  of  the  house,  behind  which 
the  members  of  the  seal  society  tirst  disajqieared.  After  one  of  tlui 
Koskimo  had  given  away  some  blankets,  a  fool  dancer  came  out  at 
the  rear  right-hand  corner  of  the  curtain  and  daiu'cd  around  the  fire. 
A  few  women  danced  for  him.  Then  he  disappeared  again  behind  the 
(•urtain.  M'wanuXts'e  and  his  speaker  renuiiued  standing  during  this 
dance  and  the  following  ones,  facing  the  cuitain  in  front  of  wliicii  the 
singers  were  sitting.  The  next  dancer  was  a  bear,  who  also  ajipeared 
from  behintl  the  curtain.  Then  the  people  sang  and  an  old  woman 
danced  for  him. 

After  some  blankets  had  been  distributed,  a  ha'mshamtsEs  song- 
was  struck  up,  and  a  woman,  accompanied  by  two  assistants,  ajipcared 
from  behind  the  curtain.  She  wore  the  ha'mshamtsEs  head  rin  -  }":id 
ueck  ring.  The  same  (dd  woman  who  had  danced  before  and  s.\eral 
otliers  da-nced  for  lu^r.  Her  movements  were  similar  to  those  of  the 
ha'mats'a,  but  she  did  not  tremble.    During  the  tirst  line  of  the  song 


606 


KKPOUT   OF   NATIONAL   MI'MKIIM,  IW).".. 


hIu;  I'iiiHcd  her  hands  and  daiircd  in  the  Hain<i  manner  as  t\w  other  women 
do.  She  disappeared,  and  after  some  sp»'e<hes  a  new  noun  was  sung 
and  sli(«  came  out  a^ain  with  tliree  assistants. 

Now  tiio  VVahis'axa',  tiio  (hiiice  of  the  elan  (rM'j,"ihittm,  eonnneneed. 
Nii'xnemis  and  two  messenjjers  stood  at  the  riglit-liand  rear  entrance 
of  the  curtain.  Ke  (j^avo  a  si^-nal  for  tlie  singers  to  beat  time  and  to 
sin;;,  and  out  eame  a  great  many  of  tlie  memhers  of  the  Kwakintl 
tribe,  wearinj;:  wolf  headdresses.  Tliey  were  about  (Ifty  in  all,  and  as 
soon  as  they  had  stepped  out  from  behind  the  curtain  they  turned 
around  and  began  a  procession  around  the  lire.  In  front  of  tiie  lin^ 
tlu>y  turnt^d  again  and  <'ontinue<l  their  (circuit.  They  hehl  their  lists 
in  front  of  their  bodies,  tlie  thumbs  turned  upward.  While  they  were 
walking,  they  cried  ''you,  hoii.''  After  they  had  gone  around  the  lire 
they  disappeared  again  behind  tlu^  left  etitran<-e  of  the  curtain.  La'g-iis 
nuule  a  speech,  and  then  they  began  a  second  circuit  in  the  sanut 
manner  as  befcu-e.  When  they  lia«l  ntade  their  fourth  circiut,  they 
stopped  betbre  entering  the  partiti<»n  again.  They  kneeh'd  around  the 
lire,  resting  on  their  lists  and  knees.  Now  Nu'-xuf-mis  began  a  song, 
which  was  ai'cornpanied  by  rhythmical  motions.  They  made  another 
circuit  and  disappeared  behind  the  curtain  (Plate  3(i). 


mi 


II 


I' 


XI.   (JllWKMONIALS   OK  TllK  OTHKU   TkIIIKS    Ol'    KWAKM  TL  LiNEAGIO. 

The  winter  dance  of  the  Koskimo  begins  in  the  month  of  Xoveniber. 
In  the  evening,  before  the  ceremonies  are  to  begin,  anund)er()f  boys  are 
sent  out  to  gather  kelp.  They  return  dui'ing  the  night  and  enter  the 
village  at  the  south  end,  blowing  on  the  tub('s  of  kelp,  aiul  produ- 
cing a  noise  like  that  of  large  horns.  At  the  same  time  a  drum  is 
placed  in  the  river  so  that  the  wooden  band  is  in  the  water  while  the 
skin  is  held  Just  above  the  surface.  The  beating  of  this  drum  pro- 
duces a  very  loud  souiul.  As  soon  as  the  young  men  have  ])assed 
through  the  village,  they  stop  blowing  their  kelp  horns  and  the  drum 
stops  at  the  same  time.  Then  all  the  people  in  the  houses  begin  to 
sing  their  secret  songs,  and  continue  to  sing  until  the  morning,  when 
they  come  out  of  the  houses.  Then  the  chiefs  go  from  house  to  house 
and  ask  the  people  if  they  know  what  produced  the  noise  of  the  pre- 
ceding night.  Some  wil  reply  that  they  did  not  hear  it,  others  that 
they  heard  it,  and  still  ihers  that  they  had  seen  one  of  their  dead 
relatives,  who  told  thei  hat  he  and  the  other  ghosts  (!ame  to  take 
the  son  or  the  daughtei  f  one  of  the  inhabitants  aw.'iy.  The  chiefs 
continue  to  go  from  hoi  3  to  house  until  they  come  to  that  of  the 
young  manor  young  woni  nwho  is  to  be  initiated  during  the  foHowing 
ceremonies.  When  the;,  enter  his  room,  they  see  that  he  has  dis- 
appeared. Only  his  shirt  and  blanket  renuiin.  These  are  covered 
with  blood.  The  chief  seizes  the  garments,  takes  them  out  of  the 
house,  and  calls  all  the  ])eople  together,  asking  for  the  murderer  of  the 
youth.    A  great  commotion  ensues,  all  the  people  running  about.    At 


THE  KWAKnrn.  Indians. 


607 


w. 


last  tlu'y  iK'^'iii  to  hlacki'ii  tlioir  I'iut'.s  and  takr  tlu'ir  weapons,  roatly 
to  ti^lit  anioii};  tlifinselvcM. 

Now  all  of  a  snddcu  a  pt'i-son  is  hoard  to  cry  on  tlio  point  af  land  at 
tlu*  west  (Mid  of  tli»  vilhiK^N  "lianianiainaniii.''  The  ix'uplc  at  oner  pi 
to  see  wlio  is  tlino.  Now  tlu'  niaster  of  <M'n'nioiii«'s  of  the  winter 
dance,  whose  name  is  Ania'k,  rises,  and  begins  to  call  all  the  people  hy 
their  winter  names.  Thii  people  are  snrprised  at  his  doin^  so,  and 
object,  lie,  however,  does  not  listen  to  them,  and  merely  warns  thetn 
not  to  be  Ititten  by  the  liii'maa.  Then  he  calls  fonr  men  whose  names 
are  lioakwa\staok.  VValkai-tsnmt,  A'l.abala,  and  IIen;i'wa,  an<l  asks 
them  to  m*  in  a  i  anoe  to  the  point  of  land  where  the  sonnd  was  heard, 
in  order  to  ascertain  what  prodniH'd  it.  The  tour  men  rise  and  enter 
the  house,  in  which  the  ha'tnats^i  assendtlc  at  the  same  time.  Soon 
they  come  out  ayain,  their  faces  bla<'kencd,  rinjjs  «)f  red  cedar  l>ark 
arounil  theii' heads  and  aicmnd  their  necks,  and  paddles  in  their  hands. 
Tlu' people  in»|uire  why  they  are  <lressed  up  in  this  nninner,  to  which 
they  reply  that  it  is  a  prote«'tion  a^rainst  the  Inrkiny  danircr  at  the 
point  (d'  land  la  which  they  are  jjoin},'.  They  <;•()  down  to  a  canoe  and 
|)addle  slowly  lo  the  ]»oint  of  land.  As  soon  as  they  ap|>roa<'h  it,  the 
sonnd  ''hamanianninia"  is  heard  a^ain.  TluMnen  pretend  to  be  scared, 
and  ])addle  back  to  'ho  beach.  They  ask  some  of  the  Irdo'Lalai.,  or 
j^host  dancers,  to  <•(»  with  them. 

TImmi  the  master  of  ceremonies  asks  fonr  of  the  lolo'i-alai.  to  accom- 
pany the  foni'  men.  The  lolo'LalaL  <ln'ss  n))  and  sit  close  tojjt'ther  in 
themi<ldlcof  the  canoe  while  the  fonr  men  are  ])addlin^'  toward  the. 
point.  As  soon  as  they  approach  it  the  same  sonnd  is  heanl.  Then 
the  tnen  in  the  bow  of  the  canoe  patldle  backward  while  the  steersnnin 
paddles  forward  and  brin{.'s  the  «'anoe  up  to  the  ]>oint  of  land.  As 
so<ui  as  they  touch  the  lainl  the  fonr  lolo'i.alal.  Jump  ashore  and  run 
into  the  woods,  where  they  stay  for  a  few  nunntes.  Then  they  come 
back  to  the  <'anoe  and  sit  down  in  the  same  place  as  before.  The  other 
fonr  men  ai)pear  to  be  scared,  but  not  a  word  is  said.  They  paddle 
back  to  the  villajic,  an<l  when  they  come  to  the  slnu'c,  they  inform  tlur 
master  of  ceremonies  that  tliey  shall  not  p)  back  ajjain,  because  they 
are  too  much  scared.  I'jton  a  question  of  the  nni8t«'r  of  ceremonies 
they  say  that  they  did  not  see  anything;',  but  that  the  sound  scared 
them,  lie  com])els  them  to  reluru  and  to  investi};at«^  the  cause  ol'  the 
in)ise.  The  lolo'Lal.il.  have  stayed  in  the  cano*^  all  this  time,  waitin}.v 
for  the  other  four  nuMi  t(»  return.  They  paddl.ibaek  to  the  i>oint  of  land, 
and  the  f(air  lolo'i-ahiL  Jumi)  ashore  ngum  ,ind  run  into  the  woods, 
where  they  stay  a  few  minutes.  They  come  back,  sit  down  in  tiie 
middle  of  the  canoe,  and  the  four  men  paddle  back  aj^ain  to  the  village. 
Now  the  four  lolo'LalaL  Jump  ashore  and  go  into  the  house  of  tiie 
father  of  the  younj;'  man  who  had  disappeared.  The  four  ])addlers  rise 
and  say  that  they  have  seen  the  ndssing  youth  anions:  the  {jhosts  at  the 
point.    The  people  all  jjo  into  the  house  of  tin*  nnister  of  ceremoines 


i.i;  ' 


608 


REPORT   OF   NATIONAL   MUSEUM,  1895. 


and  take  tbeir  seats.  Tlie  master  addresses  tlieiii,  asking  them  to  get 
ready  to  fight  tlie  ghosts.  He  calls  four  yfi'lakuPnox  (men  wlio  have 
secret  songs),  and  bids  them  to  stand  in  their  places — that  is,  one  in 
each  corner  of  the  house.  Now  the  master  of  ceremonies  takes  a  raven 
rattle  and  steps  to  the  singer  standing  in  the  right  hand  front  corner 
of  tlie  house.  He  gives  him  the  rattle  and  asks  him  to  sing  the  ghost 
song:  "Lo  ho  ho  ho  lo  ho  ho  ho  he  hnmama."  When  he  has  finished  tl'is 
song,  the  singer  turns  to  the  riglit,  says  "hamamamama,"  and  returns 
the  rattle  to  the  master  of  ceremonies,  who  goes  diagonally  aca-oss  the 
house  to  the  left-hand  rear  corner.  Fie  gives  the  rattle  to  the  nmn 
standing  there,  who  repeats  the  sanu>,  song,  turns  around,  says  '-hama- 
nuimama,'' and  returns  the  rattle  to  the  masterof  ceremonies,  who  goes 
to  the  left  hand  front  corner  of  the  house  and  repeats  the  same  ceremony 
there.  Last  he  goes  across  to  the  right-hand  rear  corner  of  the  house 
and  gives  the  rattle  to  the  fourth  singer,  who  repeats  the  same  song, 
singing,  however,  louder  and  turning  faster  than  the  otliers.  After 
this  has  been  done,  the  four  men  .-sit  down  again.  Now  the  master  of 
ceremonies  i\  lests  the  i)eople  to  get  their  ornaments  of  red  cedar 
bark  and  to  dress  up.  The  people  take  them  out  from  under  their 
blankets  and  put  them  on.  Then  he  asks  the  father  of  the  novice  to 
get  some  eagle  down  and  to  strew  it  on  the  heads  of  the  ])eople. 
After  this  has  been  done,  he  orders  the  lolo'LahiL  to  assemble  in  one 
place  ill  till!  house.  Ho  makes  the  ha'mats'a  assemble  in  another  place; 
the  liai'alik-ilaL,  pa'xalalaL,  ya'yatalaL,  na'nauahui,  sO'dis,  tsV-'kois, 
xoe'i.xor'Lawatala,  hiVwinahvL,  lo'kwasola  (or  Ifilaxsola)  all  assemble. 

Then  he  asks  the  people  to  prepare  to  fight  the  ghosts.  All  of  them 
leave  the  house  and  go  down  to  the  canoes,  each  society  in  a  canoe  by 
themselves.  Only  the  ha'mats'a  and  the  hr-'lig-a  stay  ashore.  They 
paddle  toward  the  iioint  where  the  cry  of  the  ghosts  was  heard,  and  as 
soon  as  they  reach  there,  tliey  hear  again  somebody  calling  "'  hamama- 
mama.'' The  jicople  look  frightened.  Simie  Jump  into  the  water,  others 
faint,  and  all  pretend  not  to  know  what  they  are  doing.  Only  the 
canoe  in  which  the  lolo'i.alaL  are  assembled  goes  on  undisturbed. 
They  go  ashore  and  take  the  novice,  who  had  disai)i)eared,  from  among 
the  ghosts.  They  bring  him  down  to  their  canoe  and  paddle  slowly 
back  toward  the  village.  During  this  time  all  the  other  <!anoes  aie 
drifting  with  tlie  tide,  as  the  ])eople  have  not  recovered  from  their 
flight.  As  soon  as  the  lolo'LalaL  land,  the  hn'mats'as,  who  are  expect- 
ing them,  begin  to  get  (excited  and  ran  down  to  the  beach.  Then  the 
master  of  ceremonies  orders  a  man,  whose  name  is  i,riliL(iotsastala,  to 
bring  the  other  canoes  back.  He  takes  a  small  canoe,  paddles  out 
toward  the  canoes,  and  brings  them  back  one  by  one.  As  soon  as  they 
land,  the  lolo'LalaL  go  down  and  carry  the  people  up  to  the  house  as 
though  they  were  dead.  Then  the  lohi'LahiL  shamans  try  to  restore 
them  to  life,  Mliile  at  the  same  time  the  ha'nmts'as  are  riiniiing  from 
house  to  house  excited,  driving  the  people  out  as  soon  as  they  have 


THK    KWAKIUTL    INDIANS. 


r.oi» 


been  restored  by  tlie  ctVorts  of  the  sliaiiiaiis.  This  «M>ntiini<^s  until  llie 
iiiiVinini'ii  rises  and  sinj^s  his  soiij;,  daiiciny  aroniid  Ilie  (ire.  He  is  con- 
sidered more  i»o\vert'iil  tliaii  the  ha'mats'a,  and  l)y  Ids  sonj;  eoini»els 
Lim  to  leave  tiie  house. 

Tlu'M  all  the  people  go  to  tlieir  houses  and  liave  their  breaiit'asi.  In 
the  ev«Miin;;'  the  ye'wixMJa  invites  the  tribe  to  Ids  house.  Tiien  t'.iey 
bejjfin  to  sinjj;'  the  sonj;'  of  the  fjhosts,  as  tbllows:  •'  Lo  ho  ho  n,  lo  ho 
ho  11,  111  ho  ho  a  hu  oniaiiia."  Tins  sou^^  is  repeated  four  times.  As 
soon  as  they  stop,  the  master  of  ceremonies  addressee  the  peoi)le,  saying 
that  they  will  try  to  r<'store  the  youth  who  had  been  tal<eu  away  by 
the  gliosts.  VVldle  lie  is  talkinj;'.  somebody  is  heard  to  cry  '•  hamama- 
mama"  outside  the  liouse.  Tiiey  look  al»out  as  tliouj;li  they  were  fri<;lit- 
eiuMl,  and  ask  each  other  what  uv.iy  be  the  cause  of  the  noise.  The 
sound  is  heard  four  times;  tluMi  an  ohl  nmn  Jumps  into  tiie  door  and 
informs  tiie  people  that  tiie  lolo'i.alar,  are  apjiroaching,  and  reipiests 
the  people  to  have  their  batons  ready  to  beat  time.  As  s'xtn  as  he  has 
linislied  speakinj;',  the  door  opc.is  and  t!ie  lolo'LalaL  eiit«'r  cryina," 
"hamamamama."'  The  i)eople  repeat  the  cry  and  bejiin  to  beat  time. 
The  j-host  dancers  enter  and  dance  in  a  stooi)ing  position.  They  wear 
rinji's  of  cedar  bark  on  tlieir  heads,  fi'«)m  whicii  a  veil  of  split  wiiite 
bark  is  haiiiiiny  down  over  their  faces.  They  <;()  around  tlu'  fire  until 
they  come  to  the  left-haud  corner  of  tlie  liouse.  Here  tiiey  sit  down  in 
a  circle  crying  auaiii  ••hamamamama."  When  they  become  silent,  the 
master  ol"  ceremonies  asks  r.a'lii.((otsastala  to  see  if  the  <ih<»sts  have 
eome  witii  tiie  dancers.  As  soon  as  he  approaches  them,  they  bc;uin  to 
<'ryai;aiii  '•hamainamama,"  but  he  does  not  stop.  He  steps  up,  totiiem, 
sits  down  amoiii;- tliein  and  looks  tor  the  j;Iiosts.  After  a  short  while, 
ho  returns  to  tlie  master  of  ceremonies  and  says  that  lie  has  seen  some 
of  his  (had  relatives  in  a  hole  in  the  <ironnd,  and  that  the  loln'r.alai, 
were  sitting'  around  the  '>ole  and  talkiuji'  to  the  <;hosts.  He  asks  the 
master  of  ceremonies  for  a  strong'  rope.  The  latter  calls  a  man  whose 
name  is  Tsaksta'la(|oals  to  {^et  the  rope  which  his  jirandfather  left 
him.  This  means  that  this  olbce  is  hereditary.  Tsakstii'laqoals  j;()es 
and  liriiij^s  the  rojie  inio  the  house.  He  also  biiiiffs  twenty  blankets, 
wiiicli  are  called  the  wei<>lit  of  the  rope  of  the  .yliosts.  'I'lie  master  of 
eerenu)nies  yives  one  end  of  the  rojie  to  one  of  tlu'  lolo'i.alai..  The 
latter  ])relend'^  to  tic  *!ic  end  of  the  rope  around  the  waisi  of  tlie  new 
loIu'Lalai.  in  ordt'r  to  iirevcnt  his  Ix'iiiii  taken  away  by  the  .uliosts. 

As  soon  as  tliis  is  done,  the  tribe  divid'  into  two  j>roups,  the  clan 
of  the  ye'wi.vila  and  their  rivals.  The  latter  sit  close  to  the  door. 
Then  the  ma.ster  of  ceremonies  yives  the  twenty  lilaiikets  to  the  lixals. 
Alter  this  he  calls  up  all  the  ba'akwas — i.  e.,  tiiose  who  beloii};'  to 
the  clan  of  the  ycwix-ila.  As  soon  as  they  take  hold  of  the  ro)»e.  the 
yc'wix'ihi  tlistributes  blankets  amouj;-  his  rival  clan.  Then  he  calls 
\\\wn  the  people  of  his  clan  to  touch  the  rojte.  They  come  one  after  the 
other  and  distribute  Idankets  amonji'  the  other  clan.     Last  of  all  the 

NAT  Mirs  !».■» ;;;» 


■i{« 


GIO 


UEPORT   or   NATIONAL   MUSEUM,  1895. 


'  t 


cliief  comes,  wlio  gives  away  twenty  blankets.  The  blankets  wliicli  are 
;;iven  away  are  supposed  to  be  a  weight  attached  to  the  rope,  and  the 
last  gift  of  twenty  blankets  breaks  the  rope. 

Then  one  of  the  members  of  the  riv.al  clan  jumps  up.  He  takes  hold 
of  the  broken  rope,  and  while  he  is  holding  it  calls  the  chief  of  his  own 
clan  to  fetch  the  rope  which  he  inherited  from  his  grandfather.  The 
chief  returns  with  the  lopeand  twenty  blankets.  He  ties  the  two  broken 
euds  together  with  his  rope  and  says  that  he  will  be  able  to  bring  the 
ghost  out  of  the  ground.  He  (-alls  his  clan  to  leave  the  door  and  to  come 
to  the  rear  of  the  house.  Xow  the  yc'wixMla's  clan  take  their  seat  near 
the  door.  The  other  clan  goes  through  the  same  ceremony,  and  last  of 
all  the  chief  brings  forty  blaidiets,  which  cause  the  rope  to  break.  This 
means  that  the  (dan  whose  rope  did  not  break  until  forty  blankets  were 
attached  to  it  is  more  powerful  than  the  other  one.  After  the  rope 
breaks,  the  whole  tribe  sings  as  follows:' 

Look  u]>  to  our  world,  look  up  to  our  world!     (!liiofI     Trorurcr  of  wt'iilthl 

This  song  is  repi^ated  four  times.  The  yc'wixMla  distributes  jnore 
blankets  among  the  peoi»le,  who  then  go  home.  On  the  following  day 
the  lolo'Lalai.  are  seen  to  w.alk  about  the  village  with  r<»ugh  rings  of 
cedar  bark  on  their  heads,  the  latter  being  strewn  with  down,  and  their 
faces  blackened.  About  midnight  of  this  day  a  number  of  iiuMi  secretly 
clind)  the  roofs  of  the  houses  of  the  village  and  begin  to  whirl  ( he  whirr- 
ing sticks"-  (lig.  181)).  The  noise  of  these  sticks  is  sui)i)osed  to  be 
the  voice  of  Ilai'aLihuias  or  Wina'lag'ilis,  who  comes  to  take  away 
another  novice.  This  noise  is  repeated  four  times,  each  time  for  about 
ten  minutes.  Then  the  peoide  must  sing  their  secret  songs  in  the 
houses.  When  the  noise  stops,  a  ha'mats'a  is  heard  to  shout  in  the 
bush,  and  on  the  next  morning  a  blanket  is  found  in  front  of  one  of  the 
houses.  The  people  gather  arouml  it  and  try  to  discover  whose 
blanket  it  is.  After  they  have  ascertained  the  owner  of  the  blanket, 
they  say,  •'  It  was  certainly  he  Avhom  we  heard  in  tlie  woods,"'  and  his 
father  adds  that  Hai'aLilacias  probably  ciime  and  has  taken  his  son 
to  BaxbakualanuXsi'war'.  The  peoi)le  request  him  to  clean  his  house 
and  ]»repare  for  the  return  of  the  iioAice.  The  man  goes  into  his  house 
at  once,  cleans  it.  and  as  soon  as  he  is  ready,  the  people  enter.  He  asks 
them  to  be  ready  for  the  retuin  of  the  hfi'mats'a,  as  lie  might  come  back 
unexi)ectedly.  The  master  of  ceremonies  asks  the  singing  master  to 
sing  the  new  songs  for  the  hii'mats'a,  of  which  there  are  four.  Alter 
the  singing  master  has  sung  these  songs,  the  nuister  of  ceremonies, 
reipiests  the  new  yc'wix-ila  to  prepare  a  feast.  The  ])eople  take  their 
]»laces  aiul  begin  to  sing  the  four  songs  of  the  old  ha'uiats'a.  After 
these  are  sung,  the  feast  is  spread.  When  the  people  have  entered,  the 
old  ha'uiats'a  comes  out  of  his  room  and  drives  them  out  of  the  hou.se 

'A]i]>('iidi\.  pnjjo  72H. 

•Tlit'.-so  sircMisi'd  tor  tlm  liii  inatH'ii,  iiifi'niaii'ii,  liai  alikMla.  t.'o'X'iilt,  and  lia'wiiia- 
luL.     'I'lio  ki)lj>  truiupctH  art'  uHed  i'or  the  lolo  i.ulai.  only. 


vliich  are 
,  and  the 

ikcs  hold 
r  his  own 
ler.  Tlie 
'()  broken 
l)rin<'the 
d  to  come 
seat  near 
id  hist  of 
?ak.  This 
cets  were 
tlie  rope 

■Mlth! 

tes  jnore 
[\ing-  day 

rinj^s  of 
ind  their 
I  secretly 
he  wliirr- 
ed  to  be 
ke  away 
for  about 
fs  in  tlie 
it  in  the 
lie  of  the 
■r  whose 
blanket, 
'  and  his 
I  his  son 
lis  liouse 
lis  house 

lie  asks 
line  back 
laster  to 
•.  Alter 
lemon  ie;' 
ike  their 
1.  After 
Bred, the 
lie  liouso 

liTtwiiia- 


THE    KWAKIUTL   INDIANS. 


611 


and  into  the  water,  where  he  keeps  them  until  the  ma'maq'a  appeals 
and  drives  the  ha'mats'a  back  into  the  house. 

During  these  days  the  second  yc'wix'ila  is  collectiuy  all  the  debts 
which  are  duo  iiini,  aid  on  the  following  morning  the  new  hiVmats'a 
is  seen  on  the  same  point  of  land  where  the  tirst  one  was  recovered. 
The  people  go  up  to  him,  catch  him,  ami  bring  him  to  the  singing 
house  (kekoalela'tsO).  Then  they  all  begin  to  sing  tlie  four  new  songs, 
the  first  two  accompanied  by  fast  beating,  the  last  two  by  slow  beiit- 
ing.  After  these  songs  the  hfi'mats'a  is  led  back  into  liis  bedroom. 
About  8  o'clock  in  tlie  evening  he  leaves  the  house, 
returns  to  tlie  woods,  and  stays  there  until  his  father 
has  invited  all  the  peojile  to  his  house  to  sing  for 
him.  As  soon  as  they  are  assembled  they  begin  to 
beat  time.  After  they  have  done  so  for  about  live 
minutes,  one  man  cries  "yafi.*'  The  people  repeat 
this  cry  four  times.  They  have  hardly  done  so  when 
the  ha'mats'a  enters  and  they  begin  to  sing.  The 
ha'mats'a  dances  around  the  tire  and  at  the  end  of 
the  last  song  disappears  in  his  bedroom.  This  night 
all  the  dances  are  shown  in  a  lestival  similar  to  the 
k'ik'i'lnala  of  the  Kwakiutl.' 

On  the  following  nioniing  the  ye'wix-ila  invites  all 
the  people  to  his  house,  and  gives  a  feast  to  the  men, 
women,  and  children.  At  tlie  end  of  the  feast  every 
body  receives  a  blanket  "to  wipe  the  mouth  with.'" 
xVfter  this  the  ha'mats'a  is  allowed  to  bite  four  times, 
once  every  fourth  day.  During  this  time  he  is 
purilied  in  a  way  similar  to  that  of  the  ha'mats'a  of 
the  Kwakiutl. 

Alter  the  last  night  of  the  winter  dance,  the  ye' 
wix-ila  calls  all  the  i)eople  to  his  house  and  asks  them 
who  is  willing  to  keep  the  red  cedar  bark  until  the 
next  year.  No  one  resjionds.  All  of  a  sudden  the 
door  is  ojieiied  and  ubout  twenty  men  rush  into  the 
house.  They  are  covered  with  balsam  pine  branches, 
and  blood  is  dripping  from  their  bodies.  They  are  called  the  Wiiia'- 
lag'ilis  or  ([unuiu'mx'de  (land  otters).  They  run  aioiind  the  lire  and 
suddenly  take  the  cedar  bark  rings  from  the  heads  of  several  men. 
They  then  leave  the  house  again  as  suddenly  as  they  entered.  The 
men  whose  cedar  bark  rings  they  have  taken  will  give  a  winter  dance 
the  following  year.  After  this,  the  rest  of  the  people  take  oft"  their 
cedar  bark  ornaments,  tie  handkerchiefs  around  their  heads,  and  begin 
to  sing  summer  songs. 

The  following  is  a  description  of  the  ceremonies  corresjionding  to 
the  kiie'xalak"  of  the  Kwakiutl,  called  by  the  La'Lasiqoala,  Lr''xalak"'. 


Fi/i.  1H9. 

KdSKI.Mi)     WFlIliKINO 
STHK. 

l>iiigili,  UliJ  im^icM. 

I\      A,    Nn.    US<,    K„y;ll  KtlllHI- 
i:riilihii'nl      Miift'itrn, 
(■■>ll('rH'.l  hv  .\.  .larnhs 


Hrrliii. 


(;<L'o  page  o}>5. 


B5F^ 


612 


KKI'OHT    OK    NATIONAL    MUSKUM,    lH!tr>. 


Dnriiiff  a  feast  the  younjr  man  who  is  to  be  initiated  suddenly  laints. 
At  once  a  number  of  newly  initiated  shamans  are  called  to  invest ijjate 
the  cause  of  liis  sickness.  They  are  unable  to  asceitain  what  ails  the 
youufjr  man,  and  send  for  the  older  shamans.  They  feel  all  over  the  l»ody 
of  tiie  youth,  and  linally  declare  that  the  spirit  \VlniVla«"ilis  has  takeu 
possession  of  hi ;j  .  Then  a  sail  is  stietched  across  the  rear  of  the  Iiouse 
and  the  patieii  is  ])la('ed  behind  it.  Tike  house  is  cleaned,  and  every- 
body is  invited — men,  women,  and  children.  Ueuceibrth  this  house 
will  be  the  dancing  house.  Tlie  q'sTqanas,  who  (•orres|)oiid  to  the 
m(''«''m(|oat  of  the  Ivwiikiutl,  must  stay  in  this  house  after  they  have 
once  entered  it  until  the  end  of  the  whole  ceremonial.  The  profane 
are  not  allowed  to  pass  the  front  of  the  house  above  hij^h- water  mark. 

The  master  of  ceremonies  asks  the  people  to  sing  the  following-  song, 
which  is  supi)osed  to  have  the  power  of  restoring  the  patient  to  life: 

IlayiiH  I'lhoun  lalii  ya  lioiio  lianii  liiiii. 
Do  not  cry,  yon  will  come  back  safely.' 

An  ohl  shaman  stamls  by  the  patient,  feeling  his  body.  The  song  has 
no  eti'ect  ui)on  the  young  man,  and  the  master  of  ceremonies  recpiests 
the  peoi)le  to  try  another  means  of  restoring  him  to  life.  IJoxes  are 
placed  in  front  of  all  the  assembled  peoi>le,  and  at  a  signal  they  beat 
time  rajiidly  with  their  batons,  ending  with  a  loud  rap.  This  is  repeated 
four  tinu's. 

Tlie  above  song  belongs  to  the  clan  Naa'nciaenox  (always  staying  at 
home),  while  the  beating  of  time  belongs  to  the  clan  La'lauiLEla,  who 
obtained  it  from  the  Awl'k-V'nox.  The  shaman  says  that  the  beating 
of  time  h;ul  the  desired  effect  upon  the  patient.  After  this  tiie  people 
assunui  their  winter  names  and  rearrange  themselves  in  grou])S  as 
enumerated  on  page  HI). 

On  the  same  night  the  festival  called  (lap'e'k"  is  celebrated.  In  the 
morning  of  tiiis  day  a  number  of  young  men  were  sent  out  to  collect 
alder  bark  and  to  make  red  cedar  bark,  which  is  distributed  among  the 
peoi)le  in  the  evening.  In  i)ayment  for  their  services  they  receive  a 
s])e(!ial  allotment  of  f  lod.  When  the  people  assemble  for  the  (|ai>V''k", 
the  highest  Ini'mats'a  is  tirst  led  to  his  seat.  The  other  ha'mats'as  are 
l)laced  at  his  side.  They  are  followed  by  the  ts'e'kois  and  by  the 
hai'alik-ahiL.  The  ([ue'cpitsa  take  their  seats  last.  Tliey  sit  on  each 
side  near  the  door.  As  many  (iuf''<|utsa  as  there  are  ha'mats'as  are 
charged  with  the  making  of  the  head  rings  of  the  latter.  These  (jue'- 
(pitsa  all  stand  on  tlu'  right-hand  side  of  the  door,  each  holding  his 
ring.  They  have  a  leader,  whose  oHice  is  hereditary.  They  walk  around 
the  Hre  four  tinu^s,  singing.  Then  they  step  in  frcnit  of  the  lia'mats'as, 
ami  on  a  signal  they  all  put  the  neck  rings  around  them.  At  a  sec- 
ond signal  they  put  the  head  rings  on  the  heads  of  the  ha'mats'as, 
and  linally  they  strew  their  heads  with  down.  Then  the  ha'mats'a's 
whistle  is  heard,  and  the  people  distribute  <piickly  the  red  cedar  bark 

'  Appcmlix,  page  72K, 


THK    kWAKlUTL    INDIANS. 


fil8 


ainniifi'  tlio  ofliors  The  <ni(!'(|Utsa  Mackoii  their  faces.  The  ha'inats'a 
hejiins  to  j^t't  excited  and  bites  the  i)e()i)le.  lie  iimst  bite  a  certain 
man  lirst,  whose  duty  it  is  to  otl'er  himsell'  to  the  ha'inats'a  when  he 
f-cts  excite<l  tor  the  first  time.  This  otrute  or  duty  is  liereditary.  Tlie 
lia'mats'a  carries  a  stick  and  «lrives  the  people  arouinl  the  lire.  Durinj,' 
the  ensuiu";  excitement  anoilier  novice  disappears,  leavin<i'  his  l)lood- 
covcred  bhmket  i)ehind.  it  is  found,  and  unth-r  lu^reat  excitement 
in(|niries  are  made  as  to  who  is  missinj'',  until  finally  the  father  exclaims 
tliat  his  child  has  disappeared.    Then  the  ha'mshamtsES  dances. 

Sometimes  the  disa])i)earance  of  the  novice  takes  place  in  a  different 
way.  Four  men  jio  on  the  roof  ol  the  house  during-  the  ni<;ht  and, 
running  about,  cry  ••  hm  hin  hm."  This  noise  is  taken  by  the  ])eoi>le  to 
sif>iiif'y  the  api)roach  of  Wlna'lasMlis.  On  the  following;  morninji-  it  is 
found  that  one  of  the  young;  men  has  disappeared,  leaving-  his  blanket 
behind,  which  is  covered  with  blood. 

Still  another  way  of  bejiinning- th(>,  Le'xalak"  is  the  following:  The 
ma'maq'a  dances  in  his  house,  and  suddenly  throws  his  magic  stick, 
which  is  T)elieved  to  fly  througrh  the  walls  of  tlie  house  and  to  hit  the 
person  who  is  to  be  initiated  and  who  lives  in  another  Inmse.  The 
youth  falls  down,  and  tlien  the  ])ai'ents  (jail  the  shaman  to  cure  him. 
Th(!  ceremony  continues  as  described  above. 

To  return  to  the  festival.  After  the  ha'mshamtsEs  has  finished  his 
dance  and  has  bitten  a  i)erson,  the  i)eo])le  begin  (mating'.  They  do  not 
feed  the  ha'mats'a  fii'st,  as  is  done  by  the  Kwakiutl.  Then  they  sing- 
four  times  the  son^  of  the  Naa'nqacnox  ; '  three  times  they  sing- the 
burden  only,  the  fourth  time  they  sing-  the  words: 

1>()  not  cry,  yon  will  coino  back  safely. 

This  is  the  end  of  the  ceremonies  of  the  tirst  night.  On  the  second 
and  third  night  the  same  songs  are  repeated.  Every  night  the  shaman 
visits  the  novice,  who  is  hidden  behind  tlie  curtain,  lie  reports  that 
he  is  feeling"  better,  and  the  third  night  he  says  that  he  is  shaking 
violently. 

The  fourth  night  the  same  songs  are  rei>eated.  The  shaman  visits 
the  novice  again,  and  when  he  returns,  lu^  says,  ^'Listen;  he  is  singing 
his  secret  song.'"  Now  nobody  is  allowed  to  sjieak  or  to  cough.  Then 
tiiey  hear,  as  though  fron>  a  great  distance,  the  sound  (»f  a  new  song, 
which  is  growing  louder  and  hmder.  The  secret  song  is  sung  four 
times.  The  singing  master  must  listen  attentively,  because  after  the 
fourth  time  he  must  repeat  it.  Two  new  songs  are  heard  that  night. 
On  the  following  night  the  same  (icremony  is  rejieated.  and  two  more 
songs  are  learned  by  the  peoi)le.  Twelve  (jue'qntsa  women  dance  this 
niglit.  Their  faces  are  blackened  and  they  wear  red  cedar  bark. 
Their  dance  is  accompanied  by  the  beating  of  batons.  One  man  and 
one  woman  are  stationed  at  the  entrance  to  tiie  secret  room  in  which 
the  novice  is  lying,  in  order  to  watch  it.    Their  otlices  are  hereditary. 

'  .Seo  ])a}iO  till.'. 


3  ! 


r^N 


If 

k 


t 

f  t 


614 


REPORT    OF    NATIONAL    MUSEUM,   1895. 


When  the  twelve  women  are  about  to  liiiisli  their  dance,  the  novice 
is  seen  to  eoine  out  of  his  secret  room.  He  does  not  wear  any  ornii- 
nients  of  red  cedar  bark. 

lie  <lances  on  the  four  following  nights.  On  the  following  day  there 
is  an  intermission  of  the  ceremonies  Tiie  next  day  the  yf-'wix-ila 
invites  all  the  people  to  hi^s  house  and  asks  tlieni  to  pr('i)are  for  tiie 
])urification  of  the  novice,  whi<;h  will  take  place  on  the  fourth  day. 
He  also  requests  three  olticers  whose  oltices  are  hereditary  to  pre- 
pare themselves  for  this  ceremony.  Tiiese  othcers  are  tlie  man  who 
n)akes  tlie  tongs,  his  name  is  (^'aqia's;  the  one  who  uses  the  tongs, 
his  name  is  NK'niscjEmg-ala;  and  the  one  wh(»  calls  the  jjcople  to  the 
washing.  Early  in  the  morning  of  the  fourth  day  the  last-named 
ollicer  must  go  to  every  house,  and,  beating  the  doors  with  his  baton, 
he  nuist  cry,  "  Vau,  yau,  listen,  listen.  Tliere  is  food  for  you  from 
((^oa'yukohix'ilis),  from  (7ri'xus''Emr.)."'  The  first  is  the  q'ii'q'anas 
name,  the  second  the  quc^iutsa  name,  of  the  novice.  In  tiie  evening 
all  the  jieople  assemble  in  the  dancing  house.  Then  the  first  of  these 
men  makes  a  pair  of  tongs,  whidi  are  wouiul  with  red  and  white  cedar 
bark  and  put  up  on  the  west  side  of  the  house.  A  huhler  which  has 
only  four  steps  is  placed  against  one  of  the  rafters  on  ♦'  ".  left-hand 
side  of  the  fire  (that  is,  to  the  left  when  facing  the  rear  of  the  house). 
The  man  ,iio  made  the  ladder  climbs  it.  and  puts  his  head  througli  tlie 
roof.  When  he  comes  down,  the  people  beat  the  boards  and  the  drum. 
At  midnight  he  ascends  the  ladder  again.  He  goes  up  a  tiiird  time 
between  midnight  and  dawn,  and  the  fourth  time  when  tlie  day  begins 
to  dawn.  This  is  to  secure  good  weather.  Every  time  when  he  comes 
back,  he  sings: 

lla,  liii!  you  do  not  give  mo  ;i  favorable  answer,  you  wlio  arc  io  Lriui;  tlw-  southeast 
wind  liy  washinij;  our  novice. - 

The  oflicer  who  made  the  ladder  is  given  a  dish  in  i»ayment  for  his 
work.  Tlie  one  who  made  the  tongs  receives  a  knife  and  a  hammer. 
The  one  who  carries  the  tongs  receives  a  belt;  another  belt  is  given  to 
the  olhcer  who  invited  the  i)eopU\  Sometimes  paddles,  csinoes,  or 
blankets  are  given  to  them,  but  these  are  always  called  dish,  knife,  or 
belt,  as  the  case  may  be. 

After  the  man  has  come  down  the  ladder  the  fourth  time,  Ni'/msqEm- 
g-ala  takes  the  tongs  down  and  goes  aioiind  the  fire  four  times,  hold- 
ing the  tongs  stret<ihed  forward.  He  calls  a  man  to  open  the  door,  and 
strikes  the  sti(!k  which  is  spreading  the  tongs  four  times.  Tiie  fourth 
timehehits  itsothat  it  flies  out  of  the  door.  Then  betakes  twostonesout 
of  the  fire,  one  after  the  other,  repeating  the  motion  three  times  in  each 
case  before  actually  taking  them  uj).  He  throws  them  into  the  water  in 
the  same  way,  and  dips  them  up  also  after  having  repeated  the  motion 


'Van,   yan.   yimxtaxoi.ai    yauxtaxoi.ai',   haniayii.aai  (ja  (Cioaynkolax-iliaai  )  lk 
(Taxiis'Kiiii.ai  1, 
'^Appendix,  page  7-'9. 


$ 


THE    KWAKIUTL    INDIANS. 


615 


tliree  times,  really  dipping  wp  the  water  the  fourth  time.  The  novice 
sits  right  next  to  the  bucket  in  whii^h  the  water  is  kept.  He  has  no 
rings  of  red  cedar  bark.    Tlien  ho  is  washed. 

Tiicn  NE'msqEnjg-ala  i)laees  the  tongs  vertically  into  the  lire,  the 
open  end  downward.  The  cedar  bark  witli  wliich  they  are  wound 
catelies  fire,  and  then  he  lets  them  go.  It  is  expected  that  the  wind 
will  blow  in  whichever  direction  they  fall.  Then  the  ollicer  who  nnule 
the  tongs  nuikes  head  rings  of  red  cedar  bark  for  all  the  people,  who 
l>ut  them  on.  The  singing  master  makes  a  new  song,  an«l  singing  it 
they  go  around  the  fire,  and  leave  the  house,  led  by  the  viai'atalaL,  who 
carries  a  small  rattle.  This  oHiee  is  also  hereditary.  They  gu  through 
the  whole  village,  and  inform  the  ])eople  that  the  purilication  of  the 
novice  has  been  perfoi'ined  that  morning.  The  people  put  their  masks 
in  order,  and  gather  the  i>roperty  which  tliey  are  going  to  give  away  at 
tlie  festival  which  is  to  be  held  that  evening.  This.night  the  people 
are  not  arranged  according  to  the  groups  described  above,  but  accoid- 
ing  to  their  clans.  In  the  morning  a  man  is  sent  anmnd  to  call  the 
people.  He  says,  "Let  us  go  into  tlie  house  and  beat  the  boards,  for 
we  have  i)uritied  him.     Let  us  go  at  once.'' ' 

I'irst  the  boys  enter  the  house  and  begin  to  beat  time.  Then  the 
various  groups  enter  one  after  the  other,  each  carrying  the  property 
which  they  are  going  to  give  away  during  the  festival.  Whenever  a 
group  enters,  the  boys  beat  time.  Tliey  imitate  the  movements  of  the 
aninnils  which  they  represent.  Then  each  group  gives  presents  to 
the  others,  and  at  this  time  the  ha'mats'a,  ma'nuKi'a,  and  the  other 
q'a'q'anas,  pay  for  the  damage  they  have  done.  Xext,  three  men 
are  called  up, — ME'lxniKk",  a  Naqo'mg-ilisala;  IVe'Ic,  a  G-e'xsEm ;  and 
Tsau'xstiilag-ilis,  aG'I'g-ihiam, — whoeach  sing  a  song,  accompanied  by 
the  people.    ME'lxmEk"'s  song  is  as  follows:'^ 

I  will  listen  to  the  old  tiilc  to  wliicb  this  refers. 
I  will  listen  to  wluit  is  told  iiboiit  it. 

After  they  have  linished  their  songs,  a  man  named  \N  iyo'tsi;m  is 
called  up.  He  puts  on  a  canoe  sail  like  a  blanket,  and  goes  around 
the  fire  dragging  the  sail  behind  him.  This  means  that  he  is  sweep- 
ing the  liouse  tor  the  dancers,  who  will  enter  next.  The  first  dancer  to 
enter  is  the  wa'tanEm.  He  is  followed  by  the  ghost  dancer,  the  o'lala, 
hai'alik-aue,  ts'e'kois,  wl'x-sa  ha'mats'a  (     hamtsEtsOe),  and  hii'mats'a. 

While  the  ha'mats'a  is  biting  the  peojtle,  the  nuTmaq'a  enters  and 
drives  the  ha'mats'a  away.  Then  the  new  dancer  comes  out  of  his 
secret  room.  I  f  he  has  a  mask,  he  returns  to  his  secret  room  and  dances 
again.     Four  women  dance  with  him,  two  in  each  corner  in  the  rear  of 


'I>a  niKiis    laii'aiii.tsAi.iii',  jf-in.s  kuexiileLg'iii',   x>^'iuH  kinsaaoxtKji'ui'.     llaliiifi- 
Wc     will  go  ill.  we  will      beat  boards,        lor  wo     luivo  waabud  biiii.  Wo  will 

lii.Kiisai!  n.'Vxiia  Laa'ini.Kusui' ! 

go  111  OHIO  nil  we  will  go! 

-'  Api)endix,  puge  729. 


il  ; 


■!    !,':> 


II!  i 


1  (. 


(116 


UKl'OKT    OF    NATIONAL    MUSIiUM.    IHyn. 


tlio  house,  while  the  novit'e  is  (lanc-inj;  iu  the  middle  <tt'  the  rear  of  the 
house.  Tiie  dance  is  aecouipauicd  by  two  new  son^is  and  by  the  two 
sonj;s  that  were  used  at  the  ceremonial  of  |iurilication.  NN'hiic  he  is 
dancing,  the  ye'wix-ihi  distributes  his  preseiits  among-  tiie  people.  On 
tlu'  following  day  another  man  gives  a  feast  in  tiie  house  of  ti;<? 
ye'wix'ila.  When  all  the  jn'ople  have  entered  liu^  house,  the  novice 
is  called  to  come  out  of  his  secret  room.  The  people  sing  one  song, 
and  he  dances  alone  and  sits  down.  Again  his  father  distributes  pres- 
ents among  the  other  clans.  The  novice  is  allowed  to  take  part  in  tiie 
feast.  During  the  four  folhnving  days  lln^  novice  wears  head  rings 
of  red  cedar  bark.  After  four  days,  another  man  gives  a  feast  in  thi^ 
same  house.  When  all  .have  entered,  the  novice  is  called  out  of  his 
secret  room,  lie  wears  a  simjllei-  head  ring  now.  Two  more  feasts  are 
given  in  the  same  way  at  inter\als  of  four  days.  I'lv  cry  time  the  dancer 
Mears  a  snudler  head  ring. 

At  the  end  of  the  last  night  the  (I'a'q'anas,  who  have  stayed  in  the 
dancing  house  right  through  the  whole  ceremonial,  are  led  home  by 
their  wives. 

It  will  be  notice<l  that  in  these  ceremonials  the  festival  corresiionding 
to  the  k'ik'i'lnala  of  the  Kwakiutl  is  celebrated  alter  tlie  nrturn  of  the 
novice.  Among  the  La'Lasicjoala  when  the  novice  has  disappeared  in 
the  woods  (being  a  la'xsa),  his  whistles  are  suddenly  heard  on  the  roof 
of  the  house  or  behind  the  houses.  At  night,  while  tiie  people  are 
assembled,  he  is  heard  on  the  roof  of  the  house,  but  disappears  again. 
On  the  following  morning  he  is  seen  on  a  point  of  land,  l-'our  canot's 
are  lashed  together  a?id  connected  by  plauks.  Thus  the  jieople  paddle 
up  to  him  and  bring  him  back.  The  same  night  all  the  dances  are 
])erformed. 


» (. 


The  wiuter  dance  ceremonies  of  the  Ts'a'watEenox  diti'er  from  those 
describe'^  heretofore.  I  have  received  from  .Mr.  Hunt  detailed  informa- 
tion only  iu  regard  to  the  closing  ceremonies,  while  the  progress  of  the 
ceremonial  seems  to  be  much  like  that  of  the  Kwakiutl.  The  beginniug 
is  as  follows: 

The  ye'wix'ila  invites  all  the  peoi)le  to  his  house,  where  they  sit  down 
according  to  their  clans.  Then  he  asks  his  wife  to  bring  food.  While 
the  food  is  being  prepared,  the  people  sing.  In  the  middle  of  the  third 
song  the  whistles  are  heard  on  the  roof  of  the  house.  The  people 
stop  singing.  They  group  themselves  at  once  according  to  their 
dances  and  societies.  They  burn  the  salmon,  because  it  was  prepared 
before  the  beginning  of  the  wiuter  dance.  That  night  tiiey  begin  their 
ceieuK  Miles. 

On  March  11,  liS{)5,  they  concluded  their  ceremonies  as  follows: 

P'l'xalats'e,  chief  of  the  T'l'Mia'xtax,  gave  away  blankets  during  the 
winter  ceremonial.  At  n'ght  two  men  went  into  every  house,  and  said 
at  the  door:  "Now  we  will  tame  your  dancer,  Ts'a'nuioagaLc.     Now 


THE    KWAKIUTI,    INDIANS. 


(117 


we  will  tamo  your  dancer,  Na'iitsV'.  Now  we  will  see  the  daiiee  of 
La(ioasala^"ilis.     Now  we  will  see  tlie  daiiee  of  Vakaiiiansai;ij;-ilis." 

Then  tlMM)tiier  one  said,  "'liecjuiek  now,daneersI  We  will  assemble, 
friends,  while  it  is  day,"'  and  tln-y  went  back  to  tht-  daneing  lionsf. 

After  sometime  the  two  men  went  apiin  to  every  lioniie,  and  tin'  fust 
one  said:  •' We  conu'.  back  to  call  yon."  The  second  one  said:  ''Now 
let  us  go  to  the  house,  dancers.  It  is  late  in  the  evening.  We  have 
no  fnel,  friends.  Let  us  all  go  together."  Thus  they  said  at  e\  ery 
lionse,  and  went  back  to  the  dancing  house. 

Then  (he  two  men  went  again  and  looked  about  in  the  house  and 
said:  -'Now  all  <»ni'  friends  are  in;"  and  when  tlicy  discovered  that 
some  <»ne  was  missing  they  went  to  him  and  said:  '•  Von  are  the  oidy 
one  wh(»  is  still  missing." 

When  they  were  all  in,  Pa'xalatsV'  arose  and  spoke:  ••!  thank  yon, 
my  great  friends,  that  you  have  come  to  our  dancing  house.  Kemain 
here  in  the  dancing  house  of  i)a'mtalaL,  the  great  shaman,  who  van- 
(luished  our  Master,  (^)'ani(iilak",  at  Ts'a'wate.  Thisis  the  winter  dancing 
house  cf  Nau'alagunuia,  the  great  shaman  at  Ts'a'wate.  This  is  the 
winter  dancing  house  of  JJiVLalag-ilak".  who  gained  victory  over 
We'qae  of  the  Le'kwilt6(|  (see  ]).  4 HI).  Those  whom  I  name<l  had 
large  cedar  bark  ornaments.  Thus  we  say,  La'mgal:  thus  we  say, 
Nu'xnemis.  Therefore  I  gain  the  victory  over  the  chiefs  of  all  the 
tribes,  for  in  the  beginning  thv.y  were  vaiuiuished  by  i)a'mtalaL  and 
Nau'alagunnia  and  BaLa'lag'ilak".  Xow  take  care,  my  friends  I"  He 
turned  to  his  tribe  and  said  to  them,  "I  say  so,  Ta'mXnak*as;  I  say 
so,  Xfi'gamsila:  1  say  so,  l"a'lxalas([aui;  I  say  so,  Le'na;  1  say  so.  my 
friends.  Xow  take  care,  my  great  friends;  give  nu>  my  rattle  that  I 
may  call  the  spirit  of  the  ceremonial.  Therefore  I  tell  y(»u  to  be  care- 
ful, friends."  They  gave  him  the  I'iittle;  he  shook  it  an<l  sang  ''hoii), 
op,  op,  op."'  lie  stoi»ped  and  looked  upward  as  though  he  was  expect- 
ing the  spirit.  The  chiefs  said:  "Take  care,  friend, else  you  nught  not 
get  the  spirit  of  the  winter  ceremonial."  Again  he  shook  his  rattle 
and  sang  the  secret  song  of  Ts'awata'lalis: 

1.  Now  listeu!  ya,  ya,  ya.  greiitest  of  all  daiiceiHl     Ilawo. 

2.  Nowsiiii;!  ya,  ya.  ya,  grt'ate.st  of  all  daiii'iTsI     Ilawo. 


;].  Now  siiij^  your  souh',  ya,  ya,  ya,  jfreatest  of  all  (lancers! 


llawi). 
Ha  wo. 


•I.  Now  lie  coiims  to  me,  ya,  ya,  ya,  <frcato,st  of  all  itancer.'^I 

Then  he  ended  his  song,  anil  the  cries  of  many  ha'mats'as  were 
heard  anH)ng  the  trees.  They  cried  '•  wip,  wip.  wip.  wip,"  like  the 
ha'mshamtsKs. 

As  soon  as  the  cries  ceased,  Ta'mXuak-as  sj)oke:  "Friends  on  the 
other  side  of  the  house,  did  you  hear  what  we  obtained  IVomour  grand- 
fathers? Vou  heard  that  it  belongs  to  the  earliest  le,gends  of  the 
world.  Now  take  care,  friends,  we  do  not  need  to  be  frightened  of 
anything,  because,  as  you  heard,  my  great  cedar  bark  ring  came  to  me 
from  my  grandfather.""    Then  L'a'xalats'e  shook  his  rattle  agiiin  and 


'! 


if 


618 


REPORT   OP   NATIONAL    MUSEUM,   18!»r.. 


11 


'1 


siuig  the  Slime  song  as  before.     When  he  stopped  singing,  the  cry  of 
tlie  hii'nishamtsKs  was  lieanl  again  near  the  house. 

Now  I'a'xahits'e  shook  his  rattU',  again  and  sang  his  seeret  song. 
When  he  stopped,  the  cry  "  wip,  wip,  wip"  was  heard  Just  behind  the 
dancing  house,  lie  sang  his  secn't  song  a  fourth  time.  Tiien  the  cry 
"wip,  wip,  wip"  was  hoard  at  tlie  door  of  the  iiouse.  The  lirst  of  tlie 
<hincers  entered  and  sang  his  secret  song.  Tiu'y  were  all  (b'essed  in 
liendoelc  brandies,  wiiicii  were  wound  ai'ouiid  tlieir  heads  and  neclis. 
Tliis  is  the  secret  song  of  their  leader: 

1.  Now  listfU,  ana'  ana  to  my  8liaiiian'H  hoiij;.     Ana,  ana'  liaiiiamaiiiri,  1iamaiiiaiii:i'. 

2.  Now  listen  to  tho  cry  of  tlie  ha'niat'sa,  bucaii.si^  1  am  a  canniltal,  bfciiiisc  1  am  a 

shaniun,  ana,  ana,  hanianiurua,  hanianiaina,  hainaniania. 

Then  the  leader,  Ts'r'koa  by  name,  stopjted  singing.  When  became 
near  tiie  tire,  to  the  middle  of  the.  house,  he  turned,  and  at  the  same 
time  said  ''hoi'i),  hoi'p,  hoi'p."  Thus  forty  men  came  into  tiie  house, 
while  the  old  men  who  were  sitting  in  the  rear  of  the  house  began  to 
beat  time.  They  went  arouml  the  liie  in  a  sciuatting  position.  Next, 
a  woman  came.  Her  name  was  ViVkusElag-ilis.  Slie  had  hemlock 
branches  anmnd  her  lu'ck.     She  sang  the  secret  song  of  Nau'alaguunja: 

1.  Ilaniii  I  1  was  made  a  Mia<;ician  liy  tlu!  j^rcatest  of  tlii<  daiu.MMs. 

2.  Kama!  I  was  lillod  with  niaj;i<!  by  the  vjrcatL'st  of  tlio  dancers. 

When  she  sto])ped  singing,  she  turned  and  all  cried  "'wip,  wip,  wip, 
wip."  Forty  women  were  standing  in  the  house.  The  old  men  began 
to  sing  the  song  of  ija'mtalaL,  which  he  sang  in  his  contest  with 
Qa'niqilak"  at  Ts'a'watc,  acciording  to  the  tradition,  when  he  gained 
the  victory  over  Qa'niciilak",  at  the  time  wiien  they  tried  each  other. 
This  is  the  song  which  he  nuide  against  (^a'nicplak": 

1.  A  small  magici.an  was  lit;  as  compared  to  me. 

2.  Tho  small  magician  was  afraid  of  me. 

3.  I  called  his  name,  the  name  of  the  small  magician. 

4.  And  be  tried  to  tame  this  greatest  of  all  dancers. 

When  she  stopped  singing,  TsV-'koa  repeated  his  secret  song.  After 
this  song  all  the  men  and  women  turned  to  the  left  and  cried  "  wip, 
wip,  wip."  Then  the  old  men  rei)eated  «)a'mtalaL\s  song.  When  they 
stopped,  Ts'e'koa  repeated  the  song  of  lia'Lalag-ilak,  the  same  which 
he  had  sung  when  entering  the  house.  When  he  had  tinished  his 
song,  all  the  men  and  women  turned  to  the  left  and  said  "hoi'p,  wip, 
wip,  wip."  Once  more  the  old  men  sang  the  song  of  -r)a'mtalaL.  After 
their  song,  Ts'e'koa  repeated  Bfi'Lalag-ilak  "'s  song.  All  the  men  turned 
to  the  left.  The  old  men  repeated  the  song  which  jja'mtalaL  sang  in 
his  contest  with  (Qa'niqilak". 

Then  all  the  men  and  women  who  had  danced  went  out  of  the  house, 
and  Ta'mXuak-as  spoke:  "  Wa,  wa,  friends.  Did  yon  see  this?  What 
you  have  seen,  friends,  on  the  other  side  of  the  house,  that  is  what 
we  are  afraid  of;  that  is  what  makes  life  short;  that  is  our  Lord;  that 


ts  \.         ,^^- 


"» ' 


THE    KVVAKIUTL   INDIANS. 


fil9 


is  what  wo  inherited  IVomonr  grandfathers;  that  is  our  history;  thaf  is 
the  {^reat  niaj;ician;  tliat  is  i)a'iutalar„  the  jjreat  iiia};i(Miin ;  the  woman 
isNau'ahi}^uin(|a.  Thatis  Ha'Lahijj-ihik";  tlia4  is  i)a'n»taUiL,wli()  gained 
the  victory  over  (|JiVni(|iIak"  at  Ts'a'wate,  and  tliat  is  tlie  cause  wliy  all 
the  tribes  are  vaiiquiahed  hy  us,  wa,  wa.  That  is  what  1  say,  IVieuds, 
lor  Pa/xalarfsV'.  The  son^s  widcrh  you  have  lieard  are  those  of  i)a'ni- 
talai-.  That  is  his  dance.  The  s«'(!r«'t  son j;' of  t lie  leader  is  the  secret 
son};  of  na'Lala<;*ilak",  and  the  secret  sonj;  of  the  woman  is  that  of 
Naii'ala^;nnnia.  1  «lo  not  use  new  ways.  The  other  tribes  nuiy  invent 
new  things,  wa,  wa. '" 

Now  the  boiU'ds  of  the  house  front  were  struck,  and  the  people  said: 
"The  eormoiants  are  {;oin<>'  to  dive!"  Then  Xri'<;amsila  entered  the 
house  and  said:  "Beat  the  boards,  friends."  The  old  men  beat  the 
boards,  and  the  younj;'  chiefs  entered.  As  soon  as  they  had  come  in, 
Xfi'jiiwusila  s|)()ke:  "These  are  the  corniorants  of  Ts'iVwate.  That  is 
the  only  place  where  they  eat  nothinj;  but  oulachon.  Therefore  they  are 
fat.'  Xow  beat  the  boards,  friends.''  The  old  men  beat  the  boards, 
and. the  women  came  in,  spreading  t  heir  blankets.  They  had  red  cedar 
bark  ornaments  on  their  heads,  the  same  as  the  men.  Then  Xn'^amsila 
spoke:  "Tiieyare  the  sawbill  ducks;  they  dive  for  property.''  Now 
Ta'mXuak'us  spoke:  "  I-'riends,  what  do  you  think  .'  Shall  we  discard 
the  use  of  the  red  cedar  bark  which  makes  us  happy?  We  shall  only 
be  downhearted  if  we  should  discard  it.  We  shall  be  aslee]>  all  the  time. 
Now,  friends,  we  will  tinish  this  nijiht.  We  will  have  the  last  dance  of 
this  season.  You,  Pa'xalats'e,  shall  chan^'e  our  names  this  night.  That 
is  what  1  say,  P'alxalasiiism. 

Now  Ho'LElite  arose  and  si)oke:  "This  is  your  spee<!h,  Ta'mXuak-as. 
You  said  we  would  tinish  this  night.  Did  you  hear  the  speech  of  our 
friend  La'mg-ala?  lie  says  they  will  take  olf  the  red  cedar  bark.  1 
will  not  take  it  otV.  That  is  what  I  say,  KuLE'm:  that  is  what  I  say, 
Ts'a'lgaxsta.     1  must  accept  the  words  of  all  our  friends." 

Then  arose  Yu'x-yukwamas,  chief  of  the  Nimkish:  "These  are  your 
S])eeches,  frieiuls.  You  wish  to  throw  away  the  red  cedar  bark.  Xow 
answer  my  speech,  Ta'mXuak-as." 

Then  the  latter  answered:  "  It  is  true.  I  said  so  because  our  friends 
here  do  not  treat  in  the  I'ight  way  the  cedar  bark  of  which  we  are  afraid, 
which  we  inherited  from  our  grandfatliers.  It  is  our  master,  it  nuikes 
our  life  short.    It  is  true  I  said  we  would  tinisli  toniglit."' 

Then  Yu'x-yukwamas  si)oke  again:  "Did  you  hear,  friends?  Did 
you  hear  it,  Lri'qoasqKin  ?  Let  them  linisli  now.  Wm  linisli  to-night. 
But  I  am  waiting  for  the  repayment  of  the  marriage  money  to  my 
friends.  Therefore  I  do  not  want  to  take  otf  the  <'edar  bark  to-night. 
You  may  change  your  names  to-night,  wa,  wa.  1  say  this,  Nu'xnemis; 
I  say  this,  I  lo'i.Elite ;  I  say  this,  La'mg-ala :  wa.     It  is  a  great  thing  that 


'That  means  that  tlie.y  had  each  givtii  a  grease  feast. 


(i20 


KKI'OIM"    OF    NATIONAL    MUSKl'M,    WC. 


i 


\\v  an'  (alkiii;;  iilioiit,  my  trilx'."  Then  Nii'xiiciiiiH  iirosc  iiiid  spoke: 
"'I'liat  is  your  speech,  'I'a'mXiiiik'aH;  \vc  are  all  alVaid  of  your  speeeli, 
^i'(>at  tribe!  It  is  better  that  you  linish  to  ui;;lit.  Keep  on  in  the  old 
ways  of  our  {jrandl'athers!  I  thank  you,  y:reat  tribe,  keep  on  in  this 
way,  my  ehihlren  I  Do  not  abuse  what  we  inherited  I'roni  oui-  ^jrand 
lathers.  Your  words  aie  true.  This  cedar  bark  will  makti  life  short 
if  it  is  not  used  in  the  riH:ht  way.  Now  take  care,  friemlsl  I  say  this, 
KwakintI,  .Ma'nnilele(|ala,  Nimkisli,Ts'a'nms."  Then  all  the  chiefs  said 
"wii,  wa." 

N(»w  Ta'm\uak-as  arose  aj;ain  and  spidce:  "Thank  you,  friends,  lor 
your  words.  Now  I  will  tak«^o^'  the  red  cedar  bark  to  nij-lit.  (-ome, 
friends,  and  you  w<nnen,  and  let  us  danco.  Let  tlie  tribes  listen  to  us 
ami  watch  our  customs."  Then  the  men  and  the  woiimmi  assend)led  and 
sanjj  the  old  son;;.     Xu';^amsila  carrii'd  a  Ion;;  notched  i)ole  about  7 


feet  lou! 


This  is  his  Hon«': 


1,  Now  iliuicol  lake  oil"  li\  iiiraiiH  of  your  thmec  tlio  jjrcat   liciul  oriiaiiiriil,  tlii^  liojul 

oriiiniii'iil  tliiil  ,viiii  iiilicrih'd  from  \\w  inask  of  tin'  winter  (•crcmoiiiiil  worn  by 
tlic  lii'st  of  our  tribo.  Wo,  <>,  o,  o,  o.  liiiwaia,  hiiwaia,  wo,  o,  o,  o.  o.  (Hero 
111!  the  |ii'o)il<'  lifted  tlu'ir  ci-ilar  bark  oriiaiiiciitH.  > 

2.  O  lot  us  now  |>iil  away  our  f;icat  lioad  oriiaiiiciits.      Tlie  lioiid  oniamciil  tlmt  yon 

iiilioritt'd  from  tbt'  mask  of  the  winter  ccriMnonial  worn  by  tbo  tirsf  of  our 
tiibc.  Wo,  o,  (I,  o,  o,  biiwaia,  linwaia,  wo,  o,  o,  o,  n.  (Here  tin-  )m'oii1('  lifted 
tiio  liead  ornaments  a<rain. ) 

li.  O  b(t  IIS  now  ])iit  down  our  yreat  beail  ornaments,  the  liead  ornaments  that  you 
inherited  from  the  mask  o\'  tiie  winter  ceremonial  worn  by  the  tirst  of  oiii' 
tribe.  Wo,  o,  o.  o,  huwjua,  hiiwaia.  wo,  o,  o,  o.  (Here  they  lifted  the  orna- 
ments a<;ain.  i 

4.  O  now  dance  anil  tak<- olf  this  our  ^reat  head  ornament,  the  In  ad  ornament  tlnit 
yon  Inherited  from  the  mask  id'  the  winter  ceremonial  worn  by  tb»>  lirst  of 
our  trilie.     Wo,  o,  o,  o,  hiiwaia,  hiiwaia,  wo,  o,  o,  o. 

With  this  they  lilted  the  ornaments  a,iiain  and  put  tlieiii  in  the  notch 
of  tln^  stall  which  Xi'i'<;>amsila  was  carrying-.  The  song  is  the  same  as 
the  one  whitdt  {)a'mtaliii,  u.sed  when  taking  off  his  cedar  btirk  orna 
ments.  As  soon  as  they  had  linisbed  their  stuig,  they  changed  their 
names.  Now  he  whose  name  had  been  XiTgainsila  was  called  llii'mts'it. 
Then  Isi'.g-e',  whose  name  had  been  Pii  xalnis'e,  si)oke:  '"My  tribe, 
now  let  some  one  rise  who  wants  to  take  'i-.^se  red  cedar  biirk  ornti- 
ments  for  next  winter." 

Then  Y;V(|oi.as  arose  and  .spoke:  "  I  come,  Niiye',  in  answer  to  your 
speech.  1  will  take  this  red  cedar  bark."  Then  he  spretid  his  blanket, 
the  cedar  biirk  ornaments  w^'re  thrown  into  it,  and  ho  hid  them  in  his 
bedroom.  Then  all  the  members  of  the  T'Eini'xtiix  tribe  tied  handker- 
chiefs around  their  heads.  They  had  linisbed  their  winter  dance. 
Walas  Ni;gM''  distributed  blankets.  They  did  not  give  lirst  to  the 
ha'mats'ii,  but  to  tin'  hetid  chief. 


..MM 


r 


Tin:    KWAKICTL   INDIANU. 


(iJi 


XII.  Tin;  i-Ao'LAXA. 

I  poiiilcil  out  at.  a  lonncr  place  that  the  i.ii'i.asi<|i)ala  ^rimip  tlic  daiirrs 
in  t\v«)  t'liissrs — tlic  t.s"r't.s'a»'(ia  aii<l  tlio  iKi'iiuaii.  Tlif  iin'iu.Kin 
iliiiu'us  ai'i^  cldscly  coiiiii'ctiMl  with  the  i-laiis,  jiimI  diiriii;;'  their  pcilonii- 
aiiee  the  ordinary  sorial  system  remains  in  full  I'oree.  The  KwakintI 
inivi"!  only  a  few  of  tlu'se  dances  which  they  call  l.an'laxa,  which  name 
is  also  s  metimes  nsed  hy  the  i.a'Lasii|oaliL  It  is  dilUcnlt  i<)  estahlish 
any  fundamental  ditferj'iiee  between  a  i.ao'laxa  dance  and  a  ts'r-'ts'atMia 
dance,  as  in  both  eases  a  hereditary  ;;:enius  initiates  the  novl.f,  and 
as  in  both  ceremonials  nu-mbeiship  is  obtained  in  the  same  manner — 
thron;>'h  nnirria^ic,  or  l»y  killinj;'  a  pjMson  wlio  is  entith'd  to  the  cere- 
monial. The  distinction  is  comparatively  cl(>ar  ainon<;  the  i.a'>  .(»>i|oala 
and  tlui  atliliatt'd  tribes.  Only  those  dames  whicli  di-rive  tl.  'ir  ori^fin 
from  na.\l)aknalannXsi'wae  and  his  follow  inji',  or  IVom  \Vinaia;;Mlis, 
are  ts'c'ts'aiMpi;  all  otiieis  aie  no'ni,i;m.  To  thisclas-^  i>el(»n;n' all  the 
aninmls,  and  we  lind  that  they  are  inncli  more  «-Iearly  <-lan  deities  than 
tlu'  former  class.  At  the  same  time  it  is  stated  distim-tly  that  the  wlioh^ 
ceremonial  was  introduced  tlironj>li  intermarria;;e  with  the  nttrtheru 
trilies,  particularly  the  Ib-'iltsncj.  This  conscionsiiess  of  an  entirely 
I'orei};'!!  orifiiu  of  all  the  i.ao'laxa  dances  is  still  stron^^ei'  amony  the 
KwakintI,  while  many  dances  which  undoubtedly  had  the  same  (dijjin 
luivo  been  inirorpoi'ated  by  them  in  the  ts'e'ts'aciia. 

The  i,a'i.asi<|oala  use  in  the  no'uLKm  cerennmial  cormorant  down 
in  place  of  ea^Ie  down,  white  cedar  bark  in  place  of  nd  cedar  bark, 
red  paint  in  places  of  black  paint.  They  sin;;  both  profane  son^i's 
and  ts'e'ts'arMia  songs.  The  celebration  takes  place  in  Xovember  and 
Deceiid)er. 

Amouj^"  the  Kwakiutl  the  i.ao'laxa  may  be  celebrated  at  any  tinu'  of 
the  year.  The  nmn  who  desires  to  give  the  festival  calls  his  clan  or 
tribe  to  his  house  and  informs  them  of  his  plans.  1  am  oldiged  to  Mi: 
(ieorge  Hunt  for  the  following  description  of  stu'h  a  meeting: 

OtsN'stalis,  a  man  whose  mother  was  a  Ile'iltsu(|,  was  about  to  give  a 
l.ar»'laxa.     lie  invited  his  clan  and  spoke  as  follows- 

"■Now  come,  my  tribe,  come  Ila'mts'it,  c(»me  Vc'tiawitc,  ccsme  (i-c'so 
yag-ilis,  come  l.a'(ioag*ila.  come  Tso'i)alis;  come  to  hear  the  words  of  our 
chief.  Conu^  (lUe'trJa,  come  (^'o'lnoyue,  Walas  Is  wakiutl,  (i>'o'nd{Mitis. 
Thank  you,  my  tribe,  tor  coming.  F  must  tell  you  about  my  plans.  I 
will  show  the  dance  which  came  down  from  heaven,  the  Lao'laxa,  the 
conung  night.  Take  care,  my  tribe,  take  care  all  of  you,  you  sec(»nd 
class  chiefs,  I  do  not  mean  you.  Chief  lla'mts'it,  1  nu'an  ^la'Xua 
and  Wa'nuk"  ami  O'ts'estalis  and  Ma'mXua  aiul  b  I'lak-uts'a  and  you 
third  class  young  chiefs.  Now  take  care,  the  supernatural  ])ower  will 
come  to  dwell  among  the  tribes  that  are  assembled  at  our  camp,  great 
Kwakiutl!  Now  I  will  tell  you  what  I  earry  in  my  hands.  I  will  ^ive 
away  my  ct)pper  Wa'aumg-ila  to  the  Na'q"oaqt6«i,  Koskimo,  (rvt'p'euox, 


'I 


1   I 


I  :■  I 


622 


REPORT   OP   NATIONAL   MUSEUM,  1895. 


s:'! 


I 


i 


j 


111 


and  L'il'sq'f'iiox.  Its  price  is  800  blankets.  I  think  that  will  be  enough 
for  these  eight  tribes  here,  and  my  other  copper  Ma'unikoalila  shall  tall 
on  the  Ma'tiiali'lr-qala,  Qoe'xsot'enox,  and  Ninikish,  and  the  Lau'itsis 
and  MatilpO  and  T'Kna'xtax  and  A'wa  iLala  and  Ts'iVwatEenox  and 
Ha'xuaniis.  I  think  tliat  is  enough!  Ma'inukoalila's  price  is  0,000 
blankets.  This  will  be  enough  for  the  nine  tribes,  and  I  will  sell  for 
food  my  copper  Mau'aga,  for  which  I  paid  2,400  blankets  at  the  time 
when  Lalak-uts'a  wanted  to  sell  it  (juickly  at  Mc'mk*umlis.  Else  the 
tribe  might  say  that  they  are  starving  in  this  great  country.  But  this 
way  they  can  lind  no  fault  when  they  come."  Sometimes  one  or  the 
other  of  the  old  men  said  "yes,  yes,"  during  his  8i)eech,  and  he  con- 
tinued: "Furthermore,  such  is  my  ];ride,  that  I  will  kill  on  this  lire 
this  my  copper,  Dandalayfi,  which  is  groaning  in  my  house.  You  all 
know  how  much  I  paid  for  it.  I  bought  it  for  4,000  blankets.  Now  I 
will  break  it  in  order  to  van(iuish  our  rival.  I  will  njake  my  house  a 
fighting  place  for  you,  my  tribe,  wa.  Now  you  know  it  all,  my  tribe; 
be  happy,  chiefs !  for  this  is  the  tirst  time  that  so  great  an  invitation  has 
been  issued.  There  are  9,200  blankets,  besides  the  4,000  blankets  for 
the  copper  that  I  am  going  to  break.  Now  count  all  that  the  invitation 
will  cost.  It  is  13,200  blankets,  and  besides  250  button  blankets,  270 
silver  bracelets,  and  7,000  brass  bra(!elets,  240  wash  basius,  and  I  do 
not  count  the  spoons,  abalono  shells,  and  the  LaO'laxa  head  mask,  and 
the  numerous  kettles  which  I  am  expecting  from  my  wife.  Now  you 
know  all  my  plans ! " 

Then  Wa'k-as  arose  and  spoke:  "Wa,my  tribe!  Did  you  hear  what 
our  chief  counted  up?  Are  you  not  afraid  of  the  various  kinds  of 
property  which  he  is  expecting?  Now  long  life  to  you,  ( )'ts'r'stalis, 
you  who  were  made  a  chief  by  your  fathers.  Take  care  of  our  chief, 
my  tribe.  Take  care,  Guc'tEla,  (i'o'moyuc,  Walas  Kwakiutl,  and 
Q'd'mk'utis.  He  is  vomiting  everything  that  he  has  in  his  nund.  My 
tribe,  are  you  not  also  glad  of  our  chief?  I  think  you  are  proud  in 
your  hearts.  Thank  you,  ( )'ts'cstalis.  Thank  you  from  my  heart,  chiel. 
I  wish  you  long  life.  A'ou  Avill  be  tiie  first  of  all  the  chiefs  of  all 
tribes.  So  I  say,  Ts'd'palis,  thus  1  say,  Hii'masaiia,  (x-csoyag-ilTs, 
Ma'koayalisamO,  Da'dants'it,  La'lakanx'it,  wa,  wa.  So  we  say,  our 
whole  tribe." 

Then  arose  Ma'mXua:  "That  is  your  speech,  ClhiefO'ts'Ostalis;  that 
is  your  speech,  Wa'k-as.  Thank  you,  chief.  How  pretty  is  my  chief! 
Thank  you,  friend.  Now  my  heart  is  alive,  for  I  was  afraid  when  I 
heard  the  news  of  our  rival.  Ho,  ho,  ho.  Now  1  lift  the  heavyweight 
of  your  speech,  chief.  Thank  you,  brother.  So  I  say  for  my  whole 
tribe."  Then  O'nix'it  arose  and  said:  "Thank  you  for  your  speech, 
( )'ts'r'stalis.  Long  life  to  you  for  your  S])eech.  I  low  well  you  stand  on 
our  earth.  You  will  be  the  only  jmst  of  our  world.  The  chiefs  of  all 
the  tribes  will  be  jealous  of  you,  you  overlianging  movintain,  you  chief 
who  can  not  be  eipialed.     You  do  not  need  to  fear  anything.    Hov/ 


THE    KWAKIUTL   INDIANS. 


623 


great  is  your  naiiie,  chief.  Now  you  made  my  back  strong.  Take 
care,  my  tribe,  and  ^ish  long  lite  to  our  cliiefs."  Everybody  applauded 
his  speecli.    Then  ()'mx*'it  sat  down. 

Next  .Ila'mEsk-inis  arose  and  spoke.  He  said:  "My  tribe,  are  you 
not  ashamed  of  this  young  man?  He  will  be  your  chief,  Kwakiiitll  I 
am  half  ashamed  myself  on  acicount  of  the  amounts  counted,  do  on, 
my  son,  be  proud  of  what  you  said."  Then  he  lifted  his  right  hand 
and  shouted:  "Hide  yourselves,  tribes  I  never  was  seen  such  an  amount 
of  propert}^  as  our  chief  has  called.  Ya.  ya,  my  tribe,  do  you  not  con- 
sider the  great  mountain  of  property  of  O'tsV'stalis  dreadful*  He  is 
still  a  young  man.  Take  care,  my  children,  that  you  may  have  two 
men  who  will  give  away  blankets  to  the  whole  world.  That  is  what  I 
say  to  the  chiefs  of  the  Kwakiutl,  wa,  wa." 


IV  A,  N..   Vj 


Fig.  190. 

ItAVKX  UATri.E. 

'.urj^tli,  i:t  in<^h(!«;  bine,  lilacU,  red. 

vil  I'UliiHi^raphk'al  MllseiiiM,  U.rlhi.     <  ■iillnlcl  l.y  A.  .l:u"lwn. 


Now  it  was  growing  diirk.  and  O'tsV'stalis  arose  and  spoke:  "TiOok 
at  me,  my  tribe!  Pretty  is  this  young  man;  he  is  growing  u])  well. 
Now  r  will  sing  the  secret  song  and  try  to  call  the  spirit  of  my  dance." 

The  people  said:  "Go  on."  And  he  sung  his  secret  song,  calling 
down  the  si)irit  of  the  LaO'laxa : 

1.  .  am  thf  greatest  niagiciaii,  <>  liiliilii.  i,  tlio  j;roatest  iiiaj;ii'iaii. 

2.  I  alone  am  full  of  inaK'c,  <>  liihihi,  i,  tho  f^reatost  iiiajrio, 

3.  1  am  tlio  only  one  who  makes  lifo  short  liy  meaiisef  liis  ma!j'i<!,  tlioj^reatcst  inaij;i(\ 

4.  1  am  tho  only  one  who  knowH  to  call  down  t'lO  magiral  power,  the  ;^reatost  ma;>;i(^ 
Conio  now,  magical  power,  O  hihilii,  i,  greatest  magic. 

As  soon  as  he  had  tinished  his  song  the  noise  of  whistles  canu^  down 
to  the  roof  of  the  house.  Then  they  called  nil  the  women  and  cliildien. 
They  came  to  the  dancing  house  fort1n>  La^Vlaxa.    O'ts'cstal  is  arose,    lie 


(124 


REPORT   OF   NATIONAL    MUSEUM,  189.". 


was  glad  that  the  people  had  coiue  (jiii(!kly,  and  said:  "■  Yes,  my  tribe, 
you  hav«.'  done  rigiit  that  you  have  come  to  this  lai'ge  house.  Make 
yourselves  «!onifortal)le.  Don't  be  in  a  hurry  to  go  home  to  your 
houses.  Tliua  1  say,  Wa'k-as.  Thus  I  say,  Oui'x-'it,  wfi,  wa."  Then 
the  souginakers  sang,  and  the  people  sat  around  them  learning  the 
songs  of  the  dancer.  When  all  knew  the  song,  O'ts'estalis  arose  and 
sang: 

Ya,  I  iiin  tlio  (ii-Ht,  hoi,  y.i,  Im. 

Ya,  my  upeoch  is  tlio  higliest,  liei,  ya,  lia. 

lie  stopped  singing  and  said:  "llo,  ho,  ho!  Yes,  my  tribe.  Thus  I 
lift  tlie  heavy  weight  of  my  wealth.  Now  we  will  call  al'  tlie  tribes 
that  they  may  come  in  the  morning.  Now  go  to  sleei).  '^'Mi at  is  all, 
friends."  Tium  all  the  people,  men,  women,  and  children,  left  the  house. 
The  following  nu)rniug  the  Ivwakiutl  went  out  iu  their  canoes  to  invite 
all  the  tribes. 


UAVEN  RATTI.K. 

Lennlli,  l;i  imlit>«;  liluo,  lilaiU   reil. 

IV  A,  No.  l:ii;r,,  l!n:»l  i;ilin..uT!iiilii.-;il  MusHuni,  llcrlin.    c.ll.cl.  .1  l,y  A.  .Iiu-.il.*!!. 

As  this  festival  was  t()  be  given  to  a  nund)er  of  tribes,  all  tin*  Kwa- 
kiutl  took  ])art  in  this  nu»eting.  When  only  the  Kwakiutl  are  to  be 
]>resent,  the  liost  announces  his  intention  to  his  clan  ahme.  Then,  after 
the  meeting  is  over,  he  sends  word  to  the  chiiM's  of  all  the  clans,  advising 
them  that  the  r,iio'laxa  whistles  will  be  heard  that  night.  Tiien  all 
those  who  have  celebrated  a  i.ao'laxa  before  may  go  to  ask  him  what 
nuisks  he  intends  to  show,  in  order  to  make  sure  that  he  will  not 
infringe  upon  their  rights.  In  the  evening  the  whistles  are  heard  to 
blow  behind  the  Ixmse  of  the  man  who  is  going  to  give  the  Lao'laxa. 
After  about  ten  minutes  tiiey  stop,  and  then  blow  again.  This  is 
I'epeated  four  times.  For  four  nights  the  whistles  are  heard  in  tlie 
woods  behind  the  house.  The  fourth  night,  after  the^  have  L-'cu 
blown  ill  the  woods  three  times,  they  are  heard  on  the  rool..  iir.d  (iiurlly 
in  the  Ixulroom.    Tlieii  the  man  begins  to  sing  Ids  secn^t  f'(Mig. 


--.sssam 


THE    KWAKIUTL    INDIANS. 


62r) 


After  fliiishin^  his  songs  lie  i>te[)S  out  of  the  door  iind  calls  al!  the 
people,  the  (lue'tEla  lirst,  then  the  C^'o'moyue,  Walas  Kwakiiitl,  and 
Q'o'ndvMitis,  in  the  order  of  their  rank.  He  informs  them  that  the  spirit 
of  the  Lad'laxa  has  come  to  his  house,  and  reijuests  them  to  wash  and  to 


:.i 


'laxa. 

his  is 

in  tlie 

Lecu 

lii;!aiv 


Fi-. 192. 

I.AO'I-AXA    MASK    ULI'IIKSKMINU  Till'.   DKl.'.Ii. 

il,  musk  cliisi'il;  h,  Ixiiid  of  llio  fiirclrg  ol"  tin*  deer,  nirrii'il  in  tin'  liniiils  ol'  I  lie  daiu'ci-;  <■,  inii>*U  ojiiind, 
slmwiiig  ligni'iM)t' a  liiiiiiaii  t'lK  r.     Li'iiytli,  U>  iiiclici.     W'iillli,  n  im  lies. 

IV   ,\,  N".  ^•.l|,  U.iyril  |.;ilili.«riiplli.i.l  Mi livrliii.     C.llr.-t,.,!  I.y  A.  .'an.l«.-ll. 

i  cep  clean,  At  tlu^samt'  tinu>  he  invites  all  the  young  men  to  come  to 
his  house  and  sing.  Tlien  the  young  men  enter  the  house  and  sing,  ;ind 
some  of  them  dance,  one  after  another.  After  the  dance  a  feast  is 
given  by  tlie  Lao'laxa.  dancer,   who  distributes  about  one  liundred 

NAT  MUM  *X> 10 


G2fi 


REPORT    OF   NATIONAL    MUSEUM,  1895. 


blankets  among  these  young  men.    Tliis  siguities  a  promise  to  dis- 
tribute Ibod  to  all  the  people. 

T!ie  young  men  put  on  the  blankets  and  go  ft  ai  house  to  house 
saying:  "This  is  food  which  you  will  receive  to-morrow.     It  belongs 

to .' "    They  go  back  to  the  host's  house  and  return  the 

blankets  to  him.  On  the  following  morning  all  the  young  men  assem- 
ble agjiin.  They  are  given  red  paint  to  adorn  their  faces,  and  they 
are  sent  to  call  the  people  to  the  ])romised  feast.  Only  the  men  are 
invited.  After  two  calls  all  assemble  and  arrange  in  groups  .according 
to  their  clans.  As  soon  as  all  hav(?  assembled,  the  messengers  join 
their  clans.  Before  the  feast  begins,  four  songs  are  sung,  as  is  cus- 
tomary, two  by  the  (luc'tEla  and  two  by  the  Q'o'moyuc.  Then  the 
host  fills  a  ladle  with  grease  and  sends  it  to  MAwaxalag-ilis,  who  is 
the  highest  in  rank,  and  to  the  others  in  order.  During  all  this  time 
ti  T  ou'laxa  whistles  are  heard  to  blow  in  the 
bed  \  '.  When  the  grease  has  been  eaten,  the 
relati .  >f  the  host  who  is  to  be  initiated  comes  out 
of  the  bedroom  in  which  the  whistles  are  sounding 
and  begins  to  dance  around  the  tire.  lie  wears  a 
beautiful  carved  headdress  with  long  <'rmine  trail 
(Plate  47).  All  of  a  sudden  he  throws  his  mask  off 
and  runs  out.  After  a  short  while  a  dancer  wear- 
ing the  LaO'laxa  mask  comes  in.  His  arrival  is 
announced  by  a  relative  of  the  host  who  is  stationed 
at  the  door,  and  who  as  soon  as  the  dancer  ap- 
l)roaches  shouts  "wOi  V  It  is  supposed  that  when 
the  first  dancer  threw  down  his  headdress,  he  be- 
came possessed  by  the  spirit  '  the  Lad'laxa  and 
was  transformed  into  the  spirit  which  is  i)ersonated 
by  the  mask.  Actually  another  dan(!er  wears  the 
mask.  After  one  circuit  of  the  fire  the  mask  disappears  again,  and  the 
novice,  for  so  we  may  call  him,  comes  forward  and  continues  the  dance 
which  was  interrupted  before.  The  i)eople  accompany  the  dance  by  the 
Lad'laxa  song.  After  he  has  finished,  a  few  women  dance  in  honor  of 
the  new  Lao'laxa.  The  host  joins  them,  <!arrying  a  pole  about  0  feet 
long  on  his  shoulder.  Tiie  pole  indicates  that  on  the  next  day  he  will 
give  another  fejist,  to  >vhich  lie  invites  the  i)coi)le,  after  ending  his  dance. 
In  the  evening  the  whole  tribe,  men,  women,  and  children,  assemble 
in  the  host's  house  to  witness  the  dance,  and  the  ijcrformance  of  the 
morning  is  then  repeated. 

On  the  following  morning  the  messengers  go  out  .again,  dressed  up 
aiul  having  their  faces  painted  red,  to  call  the  people  to  the  second  feast. 
The  ceremony  of  the  preceding  day  is  repeated,  but  anotiier  Lao  laxa 
dance  maybe  shown.    This  is  repeated  again  in  the  evening,  when  the 


Fig. 193. 

MASK  OF  N(")'MAS. 

Ln'Lii8i<|(>,i1a. 
Height,  11!  iiioliUH. 

IV  A,  Xii.CkV.i:!,  licjal  Kll^lll^rlll.ll 
li-.il  Miiwuiii,  Iterlin.  Colleiii'il 
liv  I''.  Iloax. 


7 


ilIaiiir''Laqa8ri'  i.k  uhui  qasOx  ( VValasi.rila).     (Here  they  introduce  the  iiiinie  of  that 
relative  of  the  boHt  who  i.s  iaade  Lao'hixa.) 


/ 


h  • 


Report  of  U.  S.  National  Museum,  1895— Boas. 


Plate  47. 


1 


Lao'laxa  Dance. 
From  a  photoxruph. 


1^ 

1 

'i 


ll 

■ 

mi 

^Sf 

;-l  ■) 


m 


:1'4 


t  *i3       \ 


,.iMS£ 


-  s:a«iB!»«UT!5ja^-  - 


THK    KWAKIUTL    INDIANS, 


627 


whole  tribe  Avitness  the  perform  since.  At  tlie  end  of  the  perfornianee 
the  liost  announces  that  on  the  following  <lay  he  will  distribute  his 
blankets. 


'■'I 


11 


Kit;.  !'•»• 

I,A<VLAXA  masks  HEPltESENTlNd   SEVEN  DIFFEIIENT  SI'EAKEHS. 

iA'i.ngic|uiiIu.    Scnli'  ^■ 

IV  A,  Niw.  ilKH'.;-(W'<s,  Uciyal  ElhiinKraphir.il  Musimiiii.  lliTliri.     CollerU'.!  !■>■  K.  Il".i''. 

The  next  morning  thei'a'qate  (the  coimter  and  tally  keeper)  arranges 
the  blankets  in  piles,  one  for  each  clan,  placing  those  intended  for  the 
chief  of  the  clan  ou  top.    Thus  the  bundles  are  tied  up.     In  the  evening 


(i28 


UKPORT   OK   NATIONAL    .MUSEUM,  lH<t5. 


tlie  whole  tribe  assembles,  and  when  all  are  seated  in  the  lioiise,  the 
liost  sings  his  secret  Lao'laxa  song,  lie  is  followed  by  the  novice, 
who  also  sings  a  secret  song,  and  dan(;es,  wearing  the  headdress  with 
ermine  trail.  Again  he  throws  oil"  Ids  head<lress,  rnns  out.  and  a  dancer 
appears  who  wears  the  Lao'laxa  mask.     After  his  dauce  the  novice  reap- 


ill 


ifffl 


Fig.  195. 

LAO'LAXA  MASK   KKl'liKSKNTINO  TIIK   KILLKIt   WIIALK. 
Sciiln  J;  bliirk,  red,  wliitt. 

IV  A,  Nil.  lii'.'o,  U..y:.l  KthTici(;r»I)hli-al  MliiiMilii,  Ui-rliii.     ('..ll,,  l,il  l.>   A.  .hi.uli.,.|i. 

pears  and  continues  his  dance.  Then  the  host  steps  forward,  and  in  a 
speech  gives  the  dancer  the  name  belonging  to  the  mask.  This  is  the 
end  of  the  Lao'laxa  i)roper,  and  the  whistles  ai-e  heard  no  longer.  At 
some  festivals  a  number  of  masked  persons,  who  represent  speakers, 
come  in  at  this  moment  and  take  hold  of  the  host.    Upon  beiu<a;  asked 


TIIK    KWAKIUTL    INDIANS, 


r,29 


(1  in  !i 
is  the 
At 

3akers, 
asked 


wliat  they  want,  they  praise  liis  liberality,  sayinj;  tliat  he  made  all  the 
tribes  fat  by  the  ainouiit  of  .urease  he  had  j-iveii.  Finally  they  are 
taken  out  <»!'  the  iiouse.  Then  the  blankets  are  jtlaeed  on  top  of  a 
drum,  whicli  is  laid  down  on  its  side.  Tlie  luan  whose  olhee  it  is  to  dis- 
tribute blankets  iu  thepotlateh  (d:V(iEniayaenox  =  taking  the  blanket 
at  its  top  edge),  of  whom  there  is  one  iu  each  elan,  sits  on  top  of  the 
drum.  His  oiliee  is  hereditary  in  the  nialelin»^  and  considered  as  very 
iu)p(utant.  Me  ealls  the  ])eoj)le's  names,  aiul  (hntwsthc  Idankets  upon 
a  nmt  lying  iu  front  of  the  drum.  A  man  standing  next  to  him  j-airies 
the  blankets  to  those  who  are  to  receive  them.  As  soon  as  the  blankets 
intended  for  one  (dan  are  distribnted,  he  calls,  '•  Let  us  (duingel"' 
This  is  the  end  of  the  Lao'laxa. 


Fig.  IOC. 

HAVKN   MA.-iK    .\.N'll   Wnl.STI.E. 

Mnsk,  IV  A,  \...  ;.■.",  lioyiil  Kit f.'rii|ilii.-.il  .Mii^r Ilerliii.     S,  :il,- 

Whistir,  IV  A.  N.i.  r.^lC.  I!..>:il  Kllili.ii;r:l|''ii'»l  Mn^'Hi".  li.tliri.     S 


..II..1..I  l.v   A.  .I;i,..l~.-i.. 
,.     (■..Il...l,-,l  :,v  l'.  11,.,«. 


The  rattles  used  by  the  r.ao'laxa  damer  ditl'er  from  tho.><e  used  in  the 
winter  ceremonial.  While  most  of  the  latter  are  round  (tigs.  ."tI-<K),  pp. 
43ij-'t4(>),  the  fbruu'r  have  the  shape  of  birds  whi(di  carry  a  uuud)er  of 
ligures  on  their  backs  (figs.  190, 101,  pp.  023.  02f).  :\Iost  of  these  rattles 
represent  the  raven  Avith  npturned  tail.  The  face  of  a  hawk  is  carved 
on  the  belly  of  the  raven.  A  reclining  tigure  is  placed  on  its  back. 
The  kne«!S  of  this  figure  are  raised  aiul  grasped  bj'  the  hands.  A 
bird's  head  is  rei)resented  on  the  tail  of  the  raven.  These  rattles  are 
undoubt«ully  conies  of  similar  ones  that  are  usexl  by  the  Ilaida  and 


;!    i  .  >1 


630 


REPORT  OF  NATIONAL  MISEUM,  ixm. 


#!!, 


^ 


Tsiinahiaii.  The  primary  idea  nnderlyiiig  the  form  of  rattle  seems  to 
have  \m\u  lost,  since  the  only  exi)lanation  that  has  «'vcr  been  piven  by 
the  northern  Indians  is  to  the  etiect  that  it  was  given  to  their  ancestors 
by  a  supernatural  being.  The  Kwakintl  state  that  tliey  obtained  these 
rattles,  with  the  Lao'laxa  ceremonies,  from  the  He'iltsuij. 


Fis.  197. 

LAO'LAXA   DOfni,E   MASK   KKPIiESENTINH  TIIK  SI'N. 

Unti^r  mask.  cUmhUmI  smi ;  iinicr  mask  (I'nmt.  anil  proiilc),  cli'ar  nuii.     Scale  J. 

1\    A,  No.  Ss,',,  l{,,y„|  Kllirio«ri|>lii.iil  Muwiiiu,  HitIiti.     (■..|Ii-iI,-.I  l.y  A.  .In.nl.s.ii. 

A  few  Lao'laxa  masks  are  shown  in  the  illustrations  on  ])]•.  (iLT)  to(i.'{(> 
(tiji's.  10J-1J(7).     Following;'  are  some  of  the  songs: 

SON(i    or    Till.:    Dr.l'.lt,   l(KLONUI\(;    TO    TIIK    I,A'I,AriI.i;i,A    OK    TIIK    l.AI.ASKiOALA.' 

1.  We  will  drive  away  the  great  deer,  wlio  comes  standing  on  liis  forelegs  over- 

towcring  all  the  people,  covering  the  tribes,  the  great  (le<'r,  said  l»y  all  to  be 
fooli.sh. 

2.  We  shall  all  be  thiu-fiicod,  nnd  dry  in  our  inouUis.  -'     We  will  go  and  cause  him 

bad  lnc1«  .staring  at  him,  staring  at  him  until  ho  gets  8leei)y,  the  great  deer, 
said  bv  ill!  to  be  foolish. 


'  Fig.  1{t2,  page  (V2'i.    Appendix,  page  7'i!l. 

•'  Because  he  gives  awiiy  blankets  nil  ihc  time  »o  that  the  people  have  no  time  to  oat. 


\  1 


THE    KWAKIUTL    INDIANS. 


631 


3.  He  wiiH  tint  liiHt  to  niako  ttvfrytliiii^  Ixtaiitifiil  a<;iiiii,  li;;litiiig  tlio  world  liy  lim 
;;ltirf,  by  tliu  lii;{bn)!es  of  liis  lioily,  Wy  tho  copiK!]-  ol'  IiIh  lioily.  IMh  antlers  aro 
piin',  imlirok»)ii,  soliil  (■oi)i>er.  'V\w  wpcakorM  (diiifs)  of  all  tlif  fribes)  tak«  olV 
Ills  aiitliiH,  >'()\v  let  UM  ilrivd  liiiii  away.  Let  liiiii  .jmiip  far  over  tlio  hinlioHt 
clii»'f,  tiio  out-  who  in  fanioUH  among  all  the  tribfs,  tlm  gnat  deer,  Haiti  hy  all  to 
bo  foolish. 

BONO   OK  Nrj'NKMA.Hl'.<iAI,i,S  oil  t<rtA  I.YAKOI.AI,,   HKLoNULNti   To  TIIK   «i'K'XHi:.M    «>!•  TJIK 

NA»i6'M«J"ILI8AI,A.' 

1.  Long  life  tu  you,  No'nias. 

'2.   For  you  wiil  give  :i  feast,  No'niaH. 

;<.  For  you  will  Iniild  a  liie  and  bvat  stones  in  it,  No'nnis. 

This  mask  iuitlsonfifanMisetl  iiibotli  Lao'l{ixa(vi/,  no'iiLKm)uiul  ba'xu.s 
leasts. 

MASKS    .\.\l>   SO.NIi    0|-    AVi'I.KOA    (SI'KAKKUS).-' 

These  masks  are  used  in  the  <laiic(^  calle<l  Adixaiic'sKhir.  (Tongass 
(lance).  Aecordiny  to  tlie  legend,  a.  La'Lasiqoala  cano*^  drifted  ashore  in 
the  north  and  they  received  the  masks  as  presents  (Lo'kuc)  troin  the 
Tongass.  Th(\y  are  used  by  the  La'la  uiLEla  in  the  no'ni-Km.  The 
masks  .tj>reseiit  speakers;  all  sing  aiul  dance  together.  The  names  of 
the  individual  nmsks  are  not  known. 

1.  Slowly  we  walk  a  race  through  tlie  world. 

2.  Slowly  wo  walk  a  race  through  the  world. 

3.  Ha!  I  am  the  on»!  who  nnide  the  sky  cloudy,  when  I  eame  from  the  north  end  of 

the  world. 

4.  Ha!  I  am  the  one  who  brought  the  fog,  when  I  came  from  the  north  end  of  the 

world. 

5.  llii!  I  am  the  one  who  brought  the  aurora,  when  I  came  from  (he  great  copjier 

bringer. 
fi.  Ha!  I  am  the  one  who  brought  tlie  warmth,  when  I  came  from  the  great  one  who 

brightens  the  world  (the  8un). 
7.  Ha!  Aud  then  he  will  dance  like  a  Tongass,  your  successctr  wiioni  we  jtraise. 


S 


to  (;.'?() 


SOXd    (IK   TIIK    KII.Ll'.U    WIIAI.K.' 

A  mask  of  the  Kwakiutl,  ob.ained  by  marriage  from  the  llo'iltsuq. 

1.  Praise  the  ureat  killer  wiialc,  the  great  chief,  when  lu!  (smerges  in  our  house. 

S()N(i    Ol'     IT  1 1',    l!A\i;\.' 

1.  (ia<|a'm  <|a  <iau.     Yon  are  soaring  tiiroiigh  tint  world,  great  raven. 

2.  t^aqri'm  ((ii  qau.     Vtni  know  how  to  obtain  property,  great  raven. 


i;i! 


'gH  over- 
all to  be 


.SKCRKl'   SON(i    OK    A    I.AO  I.AXA    KANCKK.  ' 

1.  O,  you  snmll  chiefs,  yiyaha. 

iJ.  You  small  ones  are  npeuking  to  me,  yiyaha. 


Tig.  193,  page  626;  Appendix,  page  72!t.  -  Fig.  194,  page  627;  Apjteudix,  page  730. 
"Fig.  195,  page  ()28;  Api)endix,  page  730.  ■<  Fig.  196,  page  629;  Appendix,  pagtj  731. 
"Appendix,  page  731. 


^!l    !;! 


ll 


€32 


KEI'OltT    OF    NATIONAL    Ml'SElM,   18itr). 


t 


'  i 


II      :• 


1 


The  TaV)'uo(|(»a  is  'iilso  used  in  LiKt'laxa  dances.  WIumi  slio  enters, 
she  wears  a  larj^e  basket  on  her  back,  in  \vlii(!b  slie  carries  coppers. 
These  are  };iven  to  tlie  host,  who  j^ives  I  hem  away.  In  tlie  le;;en(l,  she 
carries  a  basket  into  which  she  puts  chiklren,  whom  she  takes  to  iier 
house. 

As  stated  before,  a  nund)er  of  the  sonj^s  j^iven  in  Chapter  VIII,  so 
farastlu^y  belong  to  the  La'Lasi(joahv,  must  be  counted  in  this  fiionp. 

In  aiu)ther  dance  the  sun  mask  (fifj.  11)7,  p.  ('»30)  is  used.  The  out»'r 
mask  represents  the  cloudy  sky,  while  tiie  inner  mask  represents  the 
clear  sunshine. 

XIII.   ThK     HKLKJIOI'S    CKRKMONIALS    Ol'    OTHER    TllIllES    OF    TIIE 

NouTii  I'AciFK!  Coast. 

THE  NOOIKA. 

The  Nootka  speak  a  dial  jct  distantly  related  to  the  Kwakiutl.  They 
have  two  ceremonialn,  which  are  analofions  to  the  winter  <'eremonial  of 
the  Kwakiutl.  Good  de:<'-rii»tion8  of  the  customs  ecmneitted  with  these 
ceremonials  have  been  given  by  Sproat,  Swan,  Jewitt,  and  Knii>ping. 
I  will  repeat  here  what  I  have  said  on  this  subject  in  another  i>lace,' 
The  name  of  the  ceremonial  among  the  Nootkais  Lo'koala,  a  Kwakiutl 
word,  which  designates  the  (hiding  of  a  manitou.  The  ceremonial  cor- 
responds very  nearly  to  the  Walas'axa'  and  to  the  i.o'koala  of  the 
Kwakiutl  (pp.  477,  47S).  Certain  features  are,  however,  embodied  in  it, 
which  correspond  to  other  <lances,  nuiinly  to  the  nnl'tKm  and  the  ha'- 
mats'a.  The  Lo'koala  are  a  secret  society  who  celebrate  their  festivals 
in  winter  only.  They  have  a  chief  whose  name  is  Yacisyaqstc'itq. 
Anyone  who  wishes  to  Join  the  Lo'koala  can  do  so,  or  the  society  may 
invite  a  man  to  become  a  member.  Then  the  friends  of  this  man  make 
a  collection  in  his  behalf  and  turn  over  the  property  collected  to  the 
chief  of  the  Lo'koala,  who  distributes  it  during  a  feast  among  the  mem- 
bers. Those  who  are  not  Lo'koala  arc  ca'.led  wicta'k-u,  i.  e.,  not  being 
shamans.  The  Lo'koala  is  bclieve<l  to  iiave  been  instituted  by  the 
wolves,  the  tradition  being  that  a  chief's  son  was  taken  away  by 
tlu^  wolves,  who  tried  to  kill  hiuj,  but,  being  unsuccessful  in  their 
attempts,  became  his  friends  and  taught  him  the  Lo'koala.  They 
ordered  him  to  teach  his  peoi)le  the  ceremonies  on  his  return  home. 
They  carried  the  youth  back  to  his  village.  They  also  asked  him  to 
leave  some  red  cedar  bark  for  their  own  Lo'koala  behind,  whenever 
he  moved  from  one  place  to  another;  a  custom  to  which  the  jS^ootka 
tribes  still  Jidhere.  Every  new  member  of  the  Lo'koala  must  be  ini 
tiated  by  the  wolves.  At  night  a  pack  of  wolves — that  is,  Indians 
dressed  in  wolf  skins  and  wearing  wolf  masks — make  their  appear- 
ance, seize  the  novice,  and  carry  him  into  the  woods.  When  the  wolves 
are  heard  outside  the  village  coming,  in  order  to  letch  the  novice, 

Report  of  the  British  Associatiou  for  the  Advancemeut  of  Scieuce,  18tK),  page  47. 


THE    KVVAKU'TL    INDIANS. 


633 


gv  47. 


tlic  members  of  (lie  i.o'koiila  blacken  their  faces  and  sing  the  follow- 
ing; song: ' 

Aiiuiii);  all  thn  trib^H  is  ^rciit  itxoiteiiii-iit  bcciiiise  I  am  i.ii'koiilik. 

On  the  following  day  the  wolves  return  the  novice  dead.  Then  the 
j,o'k(»ala  must  revive  hin).  The  wolves  are  supposed  to  have  put 
the  magic  stone  liiiina''  into  his  body,  which  must  be  removed  in  order 
to  restore  him  to  life.  The  body  is  left  outside  the  house  an«l  two 
shamans  go  to  remove  the  liiiiim.  It  seems  that  this  stone  is  (|uartx. 
The  idea  is  the  same  as  that  found  anu)ng  the  Kwakintl,  where  the 
Ma'tKm  is  initiated  by  means  of  quartz,  which  is  put  into  his  b-nty  l>y 
the  spirit  of  his  dance.     The  returning  novice  is  called  fi'enuik. 

After  the  novices  have  been  restored  to  life,  they  are  i)ainte«l  red 
and  black.  Blood  is  seoi  to  stream  from  their  months,  aiul  they  run 
at  oiH'c  down  to  the  beach  and  Jump  into  the  water.  Soon  they  are 
found  t(»  drift  lifeless  on  the  water.  A  canoe  is  sent  out  and  the  bod- 
ies are  gathered  in  it.  As  soon  as  the  canoe  lands,  they  all  return 
to  life,  resort  to  the  dancing  house,  to  which  none  but  the  initiated 
arc  admitted,  and  stay  there  for  four  days.  At  night,  dances  are  per- 
fornuMl  in  the  house,  whi(;h  the  wlude  i)opulation  is  allowed  to  witness. 
After  the  four  days  are  over,  the  novices  leave  the  hou.se,  their  heads 
being  wound  with  wreaths  of  hendock  (?)  Blanches.  They  go  to  the 
river,  in  which  they  swim,  and  after  some  time  are  fetched  back  by 
ti  canoe.  They  are  almost  exhausted  from  the  exertions  they  have 
uiulergone  during  the  foregoing  days.  Novices  nmst  eat  nothing  but 
dried  fish  and  drie<l  berries. 

I'^acli  Lo'koala  lasts  four  days.  It  is  only  celebrated  when  some 
member  of  the  tribe  gives  away  a  large  amount  of  property  to  the 
Lo'koala,  the  most  fre<iueiitly  occurring  occasion  being  the  initiation  of 
new  members.  Sometimes  it  is  celebrated  at  the  time  of  tlie  ceremo- 
nies which  are  practiced  when  a  girl  rejiches  maturity.  The  house  of 
the  man  who  pays  for  the  i.o'koala  seems  to  be  the  taboo  house  of  the 
society.  As  soon  as  the  Lo'koala  begins,  the  ordinary  social  organiza- 
tion of  the  tribe  is  suspended,  as  is  also  the  case  among  the  Kwakiutl. 
The  peoi)le  arrange  themselves  in  companies  or  societies,  which  bear 
the  names  of  the  various  Nootka  tribes,  no  matter  to  whiidi  tribe  and 
sept  the  persons  actually  belong.  ICach  society  has  festivals  of  its  own, 
to  which  members  of  the  other  societies  are  not  admitted,  although 
they  may  be  invited.  These  societies  are  (tailed  u'pir,.  Each  has  a 
certain  song,  which  is  sung  during  their  festivities.^ 

At  night,  when  the  whole  tribe  assemble  in  the  taboo  lumse,  the 
societies  still  keep  together.  They  are  hostile  to  each  other,  and 
railleries  Itctween    the  various  groups  are  continually  going  on.     It 

'  Appendix.  pa,i;t'  TM. 

-  Xnf'la,  Kwakiutl.  'rbo-  x  ol'  tlio  Kwiikiutl  is,  in  th(i  Ts'iociii'iitb  dialei^t  of  tlio 
Ncotka,  from  whom  I  obtained  the  wonl,  alway,s  (diangcd  into  li ;  n  and  I  alternate 
I'ou.stantly,  for  in.stauce,  i,o  kmilr-  ami  LO'kuaiu"'. 

■' Ai)pendix,  pages  731,  732. 


G34 


REPOKT   OF   NATIONAL  MUSEUM,  1895 


seems  that  there  are  no  separate  societies  for  men  and  wouien,  bnt  a 
certain  division  nnist  exist,  as  they  seem  to  Inive  separate  feasts.  When 
a  man,  durinj*'  a  i.o'koahx,  l)riu,ns  in  any  game,  and  lie  does  not  j;ive  half 
of  it  to  the  women,  bnt  retains  the  whole  for  the  nse  of  the  men,  the 
former  will  attack  him  and  wrest  the  share  dne  to  them  from  the  men. 
In  the  same  v\'ay  the  women  mnst  share  all  they  get  or  cook  with  the  men. 

Originally  each  dance  belonged  to  one  family,  and  was  transmitted 
from  generation  to  generation.  Mother  as  well  as  lather  had  the  right 
to  transfer  their  dances  to  their  children.  Thus  dances  which  belonged 
to  one  tribe  were  transmitted  to  others.  The  dance  was  given  to  the 
novice  at  the  tinie  of  his  or  her  initiation,  and  no  more  than  one  dance 
could  be  given  at  a  time.  At  present  these  restrictions  are  becoming 
extinct.  Whoever  is  rich  enough  to  distribute  a  sufficient  amcmnt  of 
property  may  take  any  dance  he  likes.  I  was  even  told  that  the  chief 
of  the  Lo'koala  at  the  beginning  of  the  dancing  season  distributes  the 
various  dances  among  the  members  of  the  order,  and  that  he  nuiy 
redistribute  them  at  the  beginning  of  the  following  season. 

It  is  a  peculiarity  of  the  dances  of  the  Xootka  that  two  masks  of  the 
same  kind  always  dance  together. 

Among  the  dances  belonging  to  the  Lo'koala  I  mention  the  aai'Lqr- 
(feathers  on  head).  He  is  supposed  to  be  a  being  living  in  the  woods. 
The  dancer  wears  no  nnisk,  but  a  bead  ornament  of  cedar  bark  dyed 
'  ed,  which  is  the  badge  of  the  Lo'koala.  llis  badge  consists  of  a  ring 
from  which  four  feathers  woimd  with  red  cedar  bark  rise,  three  over 
the  forehead,  one  in  the  back.  The  face  of  the  dancer  is  smeared  with 
tallow  and  then  strewn  with  down.  The  ornaments  of  each  dancer  of 
the  aai'LqO,  as  well  as  of  all  others,  must  be  their  personal  property. 
They  must  not  be  loaned  or  borrowed.  The  song  of  the  aai'Lqr-  will 
be  found  in  the  Appendix  (p.  732). 

Another  dance  is  that  of  the  lii'nEuiix-,  a  fabulous  bird-like  being. 
The  dancer  wears  the  head  mask  shown  in  Plate  48.  In  the  to]»  of  the 
mask  there  is  a  hole  in  which  a  stick  is  fastened,  whicu  is  greased  and 
covered  with  down.  When  the  dancer  moves,  the  down  beconu\s  loose, 
and  whoever  among  the  spectators  catches  a  feather  receives  a  bhuiket 
from  the  chief  of  the  Lo'koala.  The  song  of  the  lii'nEmix'  is  given  in 
the  Appendix  (p.  732). 

The  A'Lmaxko  is  a  dance  in  which  two  men  wearing  two  human 
masks  appear.  The  masks  are  called  A'Lmaxko.  AVhen  they  api>ear,  the 
spectators  sing: 


J 

Kwai 


I 


J 


as 


kwai  -  as 


I.e.,  Backou*       back  out, 


A'  Lniaxko. 


Then  they  leave  the  house  and  rnn  abouL  in  the  vidage.  The 
A'Lmaxko  is  a  being  living  iu  the  woods.  The  first  to  see  him  was  a 
Netcunui'asath,  and  ever  since  this  sept  dances  the  A'Lmaxko  dance. 


■vniip 


Report  of  U.  S.  National  Museum,  1895.— Boas. 


Plate  48. 


iiiiau 


The 

Aiis  a 
ance. 


Mask  of  the  Nootka.  rephesenting  the  Hi  nemix. 
Muaeuni  of  tlu'  rioulonical  Siir\iy  of  ('iiii.i<lii,  i  iiiawii.    CoIU'cIimI  In  I',  lii.ii.s. 


tin 


n 


i 


i 

■4 
if 

I  i, 

it! 


i  '•.:-! 


I:  ■ 


'    ;} 


i^  \  ■ 


'r 


i  I 


Report  of  U.  S.  National  Muieum,  '895.-    Boas 


Plate  49. 


iV-i' 


Masks  of  the  Nootka. 

Nos.  ^J*"",' and  •■.'■JH,  K.  K.  llol'musciini.  Vienna. 


E  49. 


li' 


V     !' 


Report  of  U.  S.  National  Museum,  1895  -Boas. 


Plate  50. 


Rattle  of  the  Nootka. 
liiitisli  JIiiSL'iiiii. 


THE    KWAKIUTL    INDIANS. 


63') 


The  siVnEk  (panther)  corresponds  nearly  to  the  nfiLa>aL  of  the 
Kwjjkintl.  The  dancer  wears  a  hxrge  head  mask,  like  that  of  tlie  hi'nE- 
mix*,  and  a  bearskin,  lie  knocks  everythinj;-  to  pieces,  ponrs  water 
into  the  fire,  and  tears  dogs  to  pieces  and  devours  tliein.  Two  canine 
teeth  in  the  mouth  of  the  nmsk  are  its  most  characteristic-  feature.  A 
rope  is  tied  around  his  waist,  by  v/iiich  he  is  led  by  some  attendants. 

The  hI'Ltaq,  self-torture,  corresponds  to  the  hilwi'nalai-  of  the  Kwa- 
kiutl.  The  dancers  rub  their  bodies  with  the  juice  of  certain  herbs,  and 
push  small  lances  through  tlu^  Hesli  of  the  arms,  the  back,  and  the  flanks. 

Other  dances  are  the  pu'kmis  dance,  in  which  the  dancer  is  cov- 
ered all  over  with  ])ipeclay;  the  hu'Lmis  dance — tiie  hu'Linis  is 
another  being  which 
lives  in  the  woods  and 
is  always  dancing — 
performed  by  women 
only,  who  wear  orna- 
ments of  red  cedar 
bark  and  birds' down 
and  who  dance  with 
one  hand  extended 
upwai'd,  the-  other 
hanging  downward; 
the  a'yeq  dance,  in 
which  the  dancer 
knocks  to  i)ieces  and 
destroys  in  other 
ways  household 
utensils,  canoes,  and  other  kinds  of  property;  and  dances  represent- 
ing a  great  variety  of  animals,  particularly  birds.  The  masks  are  all 
nuich  alike  in  type  (tig.  lOS).  Head  rings  made  of  red  cedar  bark  are 
worn  in  these  dances. 

Plate  4!)  shows  an  old  bird  mask  and  an  old  mask  representing  a 
liuinan  face.  They  are  from  the  west  coast  of  Vancouver  Island,  and 
were  probably  made  before  the  beginning  of  this  century.  Plate  .■>() 
represents  the  type  of  rattle  used  l»y  the  Nootka.  Tlie  present  specimen 
was  i)rol)ably  collected  on  Cook's  Jdurney  around  the  world. 

The  tribes  north  of  Barclay  Hound  have  a  dance  in  which  tlu;  per 
former  cuts  long  parallel  gashes  into  his  breast  and  arms.  The 
ha'mats'a  dance,  which  has  been  «)'i)tain('d  by  iutermairiagi'  from  the 
Kwakiutl,  has  spread  as  far  souMi  as  XutciVlatli.  Tiie  killing  of 
slaves,  which  has  been  described  by  Snroat'  and  Knipping,  may  belong 
to  this  part  of  the  Lo'koala. 

Sproat  describes  the  following  <'V«'nts: 

In  I)ec(Miibt'r,  1801,  tlu!  Sesliiilit  Iiidiaiis,  (Iieii  occiipyiiifj  tlit'ir  \  illiVKf  closo  to 
Albonii,  piitoiioof  tlioir  women  to  m  viol('iit<le:itli.     'I'liotlay  before  tboy  coinnienciMl 


I'lg.  198. 

MASK   OK  TlIK  NOOTKA. 

Nceah  I?ay. 

.':u:i;i,  I'.  S.  N.  M.    <-..ll,-,  i,-.i  in-  .1.  li 


'  "Scoues  iiixl  Sliidies  of  Saviifje  Lilt!,"  \>:\js;vi  lao. 


636 


REPORT   OF   NATIONAL   MUSEUM,  1895, 


■    ( ■ 
t  ■ 


!  ) 


a  celebration  of  Ji  pcciiliiir  cliiiracter,  wliich  was  to  last  Hoveral  days,  aiifl  tlio 
murder  of  tln^  woman  formed,  no  doubt,  a  j)iirt  ot  tliis  (•cleliration.  'i'lir  woman 
was  Htabbed  to  doatli  by  an  old  man  in  whoso  house  slir  lived,  and  who  probably 
owned  her  as  a  slas'e,  and  oti'ered  her  for  a  victim.  Tiic  l)ody  was  then  laid  out, 
without  a  covering,  by  the  watci'  side,  about  150  yards  from  the  houses.  There 
appeared  to  bo  no  inclination  to  bnry  the  body,  and  it  was  only  after  the  chief  had 
been  strongly  remonstrated  with  that  the  i>oor  victim's  jomains  were  removed,  after 
two  days'  exposure.  I  observed  that,  even  after  this  removal,  certain  furious  rites 
took  place  over  the  very  spot  where  the  body  had  lieen  exposed.  The  chief  feature 
of  the  eelebration,  apart  from  the  murder,  was  a  pretended  attack  upon  the  Indian 
settlement  by  wolves,  which  were  represented  liy  Indians,  while  the  rest  of  the 
])opnlation,  painted,  armed,  and  with  furious  shouts,  defended  their  houses  from 
attack.  The  horrid  practice  of  sacrificing  .a  victim  is  not  annual,  but  only  occurs 
either  once  in  three  years,  or  else  (which  is  more  probable)  at  uncertain  intervals; 
alv."y8,  however,  when  it  does  happen,  the  sacrifice  takes  place  during  the  Klooh- 
(luahn-nah  (Lo'koala)  season,  which  lasts  from  about  the  middle  of  November  to 
the  middle  of  January.  The  Klooh-<iuahn-nah  or  Klooh-(iuel-lah  is  a  great  festival, 
observed  annually  by  all  the  Aht  tribes,  after  their  return  from  their  fishing  grounds 
to  the  winter  encampment.  It  is  generally  a  time  of  mirth  and  fea«ting.  during 
which  tribal  rank  is  conferred  and  homage  done  to  the  chief,  in  a  multitude  of 
observances  which  have  now  lost  their  meaning,  and  can  not  l)e  explained  l>y  the 
natives  themselves.  I  was  not  aware,  until  this  murder  was  committed  under  our 
eyes,  that  human  sacrifices  formed  any  part  of  the  Klooh-()ualin-nah  celebration. 
I  should  think  it  likely  that  old  worn-out  slaves  are  gi'uerally  the  victims.  Tiie 
Seshaht  Indians  at  Alberni  represent  the  practice  as  most  ancient,  and  the  fact  that 
the  other  tribes  of  the  Aht  nation  (about  twenty  in  number)  observe  it,  favors  this 
supposition.  Their  legends  somewhat  dilfer  as  to  this  i)ractice,  some  saying  that  it 
was  instituted  by  the  creator  of  the  world;  others  that  it  arose  from  the  sons  of  a 
chief  of  former  times  having  really  been  seized  l>y  wolves.'  To  some  extent  it  is  a 
secret  institution,  the  young  <,'hildren  not  being  acquainted  with  it  until  (brmally 
initiated.  Many  of  them  during  tlie  horrid  rite  are  much  alarmed;  the  exhibition 
of  ferocity,  the  tiring  of  guns  and  shouting  being  calculated,  and  probably  intended, 
to  excite  their  fears.  Part  of  a  day  is  given  up  to  an  instruction  of  those  children 
who  are  to  be  initiated,  and  it  is  impressed  upon  them  that  the  Klooh-quahu-nah 
must  always  be  l<ept  n\t,  or  evil  will  hapjien  to  the  tribe.  The  tendency,  no  doubt, 
and  jtrobably  the  intention  of  this  human  sacrifice,  and  the  wliole  celebration,  is  to 
destroy  tlie  natural  human  feeling  against  nuirder,  and  to  form  in  the  people  gener- 
ally, and  especially  in  the  rising  generation,  hardencu  and  fierce  hearts.  They  them- 
selves say  that  their  "hearts  are  bad,''  as  long  as  it  goes  on.  In  the  attendant  cere- 
monies their  children  are  taught  to  look,  without  any  sign  of  feeling,  upon  savage 
preparations  for  war,  strange  dances  performed  in  hideous  nuisks  and  accompanied 
by  unearthly  noises,  and  occasionally,  at  least,  upon  the  cruel  destruction  of  human 
life.  Although  I  have  no  direct  evidence  of  the  fact,  I  believe  that  part  of  the 
course  of  those  to  be  initiated  would  bo  to  view,  howl  over,  and  perhai)s  handlt!  or 
even  stick  their  knives  into  the  deail  body  of  the  victim,  without  showing  any  sign 
of  pity  or  of  hoiror. 


iff'! 


'These  Indians  imitate  animals  and  birds  extremely  well,  such  as  wolves  or 
crows.  At  this  Klooh-(iuahn-nah  celeliration  they  had  their  hair  tied  out  from  their 
heads,  so  as  to  represcmt  h  wolf's  head  and  snout,  and  the  blanket  w.is  arranged 
to  show  a  tail.  The  motion  of  the  wolf  in  running  was  closely  imitated.  More  ex- 
traordinary still  was  their  acting  as  crows;  they  had  a  la'ge  wooden  bill,  and 
blankets  arranged  so  like  wings  that,  in  the  dusk,  the  Indians  really  seemed  like 
large  crows  hopping  about,  particularly  when,  after  the  manner  of  these  birds, 
they  went  into  the  shallow  water,  and  shook  their  wings  and  "  dabb<'d  "  with  their 
long  bills. 


THK    KVVAKIUTL    INDIANA. 


637 


nail 
iibt, 
18  to 

;onor- 
thoiii- 

corc- 
viige 

iitiied 

niiiiin 
f  the 

[11(1  or 
,si<Mi 


's  or 
their 
11  "■(■I  I 
e  L'x- 
,  anil 
■l  like 
lirds, 
their 


The  followiug  description  may  also  ret'ei-  to  part  of  this  ceremonial:  • 

During  the  Moug  and  (lance,  which  at  first  seemed  to  present  notliing  peculiar,  a 
well-known  slave  (one,  howiiver,  who  was  in  a  comparatively  indejiendeiit  position, 
being  emjiloyefl  as  a  sailor  on  board  tins  steamer  Thainvx),  suddt-nly  ceased  dancing, 
and  I'ell  <lowuon  thegroiiud,  apparently  in  a  dying  state,  and  having  his  lace  covered 
with  blood.  He  did  not  move  or  s])ea1v,  his  liead  fell  on  one  side,  his  limlis  were 
drawn  up,  and  he  ceitaiiily  presented  a  ghastly  spectacle.  While  the  dance  raged 
I  uriously  around  the  fallen  man,  the  doitor,  with  soino  others,  seized  and  dragged 
him  to  the  other  side  of  the  (iro  round  which  they  were  dancing,  plaiing  his  naked 
I'eet  very  near  tlie  llames.  After  this  a  pail  of  water  was  brought  in,  and  the 
doctor,  who  supported  the  dying  man  ou  his  arm,  washed  the  blood  from  his  face; 
the  people  beat  drums,  danced,  and  sang,  and  suddenly  the  jiatient  sprang  to  his 
feet  and  joined  in  the  dance,  none  the  worse  for  this  apparently  hopeless  condition 
of  the  moment  liefore.  While  all  this  was  going  on,  I  asked  the  giver  of  the  feast 
whether  it  was  real  blood  uiion  the  man's  face,  and  if  ho  were  really  wounded,  llo 
told  me  so  seriously  that  it  was,  tliat  I  was  at  first  inclined  to  believe  him,  until  ho 
began  to  expl;iiii  that  tlie  blood  which  came  from  the  nose  and  mouth  was  owing  to 
the  incantations  of  the  medicine  man,  and  that  all  the  ])eople  would  be  very  angry 
if  he  did  not  afterwards  restore  him.  I  then  recalled  to  mind  that  in  the  early 
jiait  of  the  day,  before  the  fe.'ist,  I  had  seen  the  doctor  and  the  slave  holding  very 
friendly  confercuces;  and  tlie  former  had  nseil  his  influence  to  get  a  jiass  for  the 
latter  to  be  present  at  the  entertainment,  to  which,  prot)ably,  he  had  no  right  to 
come. 

In  .lewett's  narrative-  the  following  description  of  part  of  the  Lo'ko- 
ala  occurs : 

On  the  morning  of  December  13,  another  strange  ceremony  besran,  by  the  '-ring's 
firing  a  pistol,  ajiparently,  witliout  a  moment's  warning,  dose  to  the  ear  of  Sutsat 
who  dropped  down  instantly  as  if  sliot  dead  on  the  spot. 

rpon  this  all  the  women  set  up  a  most  terrible  yelling,  tearing  out  tiieir  hair 
by  handfuls,  and  crying  out  tliat  the  prince  was  dead,  wheii  the  men  riwhed  in, 
armed  with  guns  and  daggers,  iiii|uiring  into  the  cause  of  the  .ilarui,  followed  by 
two  of  the  natives  covered  with  wolfskins,  with  masks  rei)resei. ting  the  wolf's  head. 

These  two  came  in  ou  all  fours,  and  taking  up  the  priuce  on  il«ir  back,  carried 
him  out,  retiring  as  tlitsy  had  entered.     *     *     * 

The  celebration  terminated  with  a  shocking  and  distressing  ihov  of  deliljerate 
self-tornient. 

These  men,  each  witli  two  bayonets  run  through  their  sides,  between  this  ribs, 
walki  d  up  and  down  in  tlie  room,  singing  war  songs,  and  exulting  iu  their  firmness 
and  triumiih  over  pain  (p.  ISl). 

The  religious  ceremonies  (in  auotlier  village)  were  concluded  fiy  20  men  who 
entered  the  liouse,  with  arrows  run  thiongh  tlicir  sides  and  arms,  having  strings 
fastened  to  them,  by  wliicli  the  spectafors  twisted,  or  pulled  tliem  l>ack,  as  tiie  niou 
walked  round  the  room,  singing  and  boasting  of  their  power  to  endure  sutlering 
(p.  192). 

Another  description  of  the  cereniouijil  has  been  given  by  James  G. 

tSwan :  ■' 

The  Dukw.ally  (i.  e.,  mVkoala)  and  other  tama'nawas  norformances  are  exhibitions 
intended  to  represent  incidents  connected  with  their  mythological  legends.     There 


11" 


'Sproat,  "Scenes  and  .•■  tiidies  of  Savage  IJfe,"  page  (38. 

-'"The  Captive  of  Nootka,  or  the  Adventures  of  .John  li.  .Jewett,"  Philadelphia, 
1811,  page  \Xi. 
3  "The  Indians  of  Cape  Klattery,"  page  6G. 


.4 


fi38 


REPORT   OF   NATIONAL   M'TSEUM,  1895. 


,;!ii 


iin^  a  f^ri'iit  viirioty,  and  tlitiy  Hccm  to  take  tli<i  placo,  in  a  nn-asure,  of  theatrical 
performances  (ir  games  during  the  season  of  the  roligiotiH  festiviils.  There  are  no 
persons  especially  sol  apart  as  priests  for  the  perforniiinte  of  tiieso  corenionies, 
ulthongh  some,  who  seem  more  expert  than  others,  are  nsually  liired  to  give  life  to 
the  scones,  hut  those  performers  are  ((uito  as  often  fonud  among  the  slaves  or  com- 
mon i>eo]d<'  as  among  the  chiefs,  and  excej)ting  during  the  continuance  of  the  festiv- 
ities arc  not  looked  on  as  of  any  i)articular  importance.  On  in(|uiring  tlic  origin  of 
these  cercnuuiies,  1  was  informed  that  they  did  not  originate  with  the  Indians,  hut 
were  rifvelations  of  the  gmirdian  spirits,  who  made  known  what  they  wished  to  be 
performed.  An  Indian,  for  instance,  who  has  lieen  consulting  with  his  guardian 
spirit,  which  is  done  by  going  through  tlio  washing  and  fasting  jirocess  before 
described,  will  imagine  or  think  ho  is  called  ui>on  to  represent  the  owl.  lie  arranges 
in  his  mind  the  style  of  dress,  the  number  of  performers,  the  songs  and  dances  (U- other 
nuivements,  and,  having  the  i)lan  perfected,  announces  at  a  tamanawas  meeting  that 
he  has  had  a  revelation  which  he  will  impart  to  a  select  few.  These  are  then  taught 
and  drilhul  in  strict,  secrecy,  and  when  they  have  perfected  themselves,  will  sud- 
<lenly  make  their  anpearance  and  perform  before  the  astoui.shcd  tribe.  Another 
Indian  gets  up  tho  Tepresentation  of  the  whale,  others  do  the  same  of  birds,  and  in 
fact  of  everytliing  that  they  can  think  of.  If  any  i)erformanco  is  a  snceess,  it  is 
repeated,  and  gradually  comes  to  be  looked  npon  as  one  of  the  regular  order  in  tho 
ceremonies;  if  it  does  not  satisfy  the  audience,  it  is  laid  aside.  Thus  they  have  per- 
formances that  have  been  banded  down  from  remote  ages,  while  others  are  of  a  nu)re 
recent  date.     *     •     * 

The  ceremony  of  the  groat  Dnkwally  or  the  thunder  bird  originated  with  tlie 
Ilcsh-kwi-et  Indians,  a  band  of  Nittinats  living  near  Barclay  Sound,  N'anconvcr 
Island,  and  is  ascribed  to  tlie  following  legend: 

Two  men  had  fallen  in  love  with  one  woman,  and  as  she  would  give  neither  the 
preference,  at  last  they  came  to  a  quarrel.  Ibit  one  of  them,  who  had  Ix^tter  souse 
than  the  other,  said:  "Don't  let  us  fight  about  that  8(iuaw;  1  will  go  out  and  sie 
the  chief  of  the  wolves,  and  he  will  toll  me  what  is  to  be  done.  Hut  I  can  not 
get  to  his  lodge  except  by  stratagem.  Now  they  know  we  arc  at  variance,  so  do  vmi 
take  me  by  tho  hair,  and  drag  me  over  these  sharp  I'ocks  which  are  covered  with 
barnacles,  and  I  shall  bleed,  and  I  will  ]tretend  to  l>e  dead,  and  the  wolves  will  come 
and  carry  mo  away  to  their  house."  Tho  other  agreed,  and  dragged  him  over  tho 
rocks  till  he  was  lacerated  from  head  to  foot,  and  then  left  him  out  of  reach  of  tho 
tide.  The  wolves  came,  and,  supposing  him  dead,  carried  him  to  the  lodge  of  their 
chief,  but  when  thoy  got  ready  to  oat  him,  liojumited  up  and  astonished  thorn  at  his 
boldness.  The  chief  wolf  was  so  much  pleased  with  his  bravery  that  he  imjjartcd  to 
him  all  the  mysteries  of  t^e  thunder-bird  performance,  an<l  on  his  return  home  he 
instructed  his  friends,  and  the  Dnkwally  was  the  result.  The  laceration  of  the  arms 
and  legs  among  tho  Makahs,  during  the  porforraan(!e  to  be  d«vscribed,  is  to  represent 
the  laceration  of  the  founder  of  the  ceremony  from  being  dragged  over  the  sharp 
stones. 

A  person  intending  to  give  one  of  these  perform.ances  first  gathers  together  as 
much  property  as  he  can  obtain,  in  blankets,  guna,  brass  kettles,  beads,  tin  pans, 
and  other  articles  intended  as  presents  for  his  guests,  and  i)rocure8  a  sutlicicnt  quan- 
tity of  food,  which  of  late  years  consists  of  Hour,  biscuit,  rice,  potatoes,  nudasses, 
dried  fish,  and  roots.  He  keeps  his  intention  a  secret  nntil  Iks  is  nearly  ready,  and 
then  imparts  it  to  a  few  of  his  friends,  who,  if  need  be,  assist  him  by  adding  to  his 
stock  of  presents  of  food.  The  first  intimation  the  village  has  of  tho  intended 
ceremonies  is  on  the  night  previous  to  tlie  first  day's  performance.  After  tho  com- 
munity have  retired  for  the  night,  whch  is  usually  between  !)  and  10  o'clock,  tho 
])erformer8  commence  by  hooting  likd  owls,  howling  like  wolves,  and  uttering  .i 
sharp  whistling  sour  I  intended  to  represent  the  blowing  and  whistling  of  the  wind. 
Guns  are  then  fired,  and  all  the  initiated  collect  in  the  lodge  where  the  ceremonies 


THE   KWAKIUTL   INDIANS. 


639 


am  to  be  performed,  ami  drum  witli  tln^ir  heels  on  boxes  or  boards,  produciiijj  a 
sound  resouil>lin<j  tliumler.  Tlio  torchc.-i  of  jtitcli  wood  iiro  Hashed  thi(iujj;h  the  roof 
of  the  house,  ami  at  ea(^1i  llash  the  thunder  rolls,  and  then  the  \vhole  assemblaKo 
whistlrs  like  the  wind.  As  soon  as  the  noise  of  the  performers  tommonces,  the 
uninitiated  lly  in  tenor  and  hide  themselves,  so  j;reat  beinjj  their  sujicrstitious 
belief  iu  the  supernatural  jiowers  of  the  Dukwally  that  they  ha\  o  Irecjuently  WcA  to 
mv  house  for  |U'oteetion,  knowin>j  very  well  that  tht>  tama'uawas  j)erl'ornu'rs  would 
not  eomo  near  a  white  nian.  They  then  visit  every  house  iu  the  villaf;o,  and  extend 
an  invitation  for  all  to  atteud  the  eereuionies.  This  hiiviuK  been  done,  the  crowd 
retire  to  the  lod)j;o  of  eereuu)nies,  where  the  drumming  an<l  sin<;ing  are  kei>t  up  till 
near  daylight,  when  they  are  (|uict  for  a  short  time,  and  at  sunrise  begin  again. 
The  iirst  five  days  are  usually  devoted  to  secret  coreiiu)nies,  such  as  initiating  can 
didates,  and  a  variety  of  performances,  whic^h  consist  chielly  in  songs  and  ehorus 
and  drumming  to  imitate  thunder.  They  do  this  part  very  will,  and  their  imitation 
of  thunder  is  <|uito  ecjual  to  that  i)rodu(ed  iu  the  best  efpiipped  theatre. 

What  the  ceremony  of  initiation  is  I  have  never  learned.  'Ihat  of  tim  Clallams, 
which  I  have  witnessed,  consists  in  putting  the  initiates  into  a  mesmeric  sleej) ;  but  if 
the  Makahs  use  mesmerism,  or  any  such  influence,  they  do  not  keep  the  ('andidato-* 
under  it  for  any  great  length  of  time,  as  I  saw  them  every  day  during  the  cens- 
nionies,  walking  out  during  the  intervals.  The  first  outdoor  j)erforniance  usually 
commences  on  the  fifth  day,  and  this  consists  of  the  procession  of  males  and  females, 
with  their  legs  and  arms,  and  sometimes  their  bodies,  scarified  with  knives,  and 
every  wound  bleeding  freely.  The  men  arc  entirely  naked,  but  the  women  have 
on  a  short  pttticoat.  »  *  »  [The  wounds  are  made  as  follows:]  A  bucket  of 
water  was  placed  iu  the  center  of  the  lodge,  and  the  candidates  sipiattiiig  around  it 
washed  their  arms  and  logs.  Tlie  persons  who  did  the  cutting,  and  who  ai)peared 
to  be  any  one  who  had  sharp  knives,  butcher  knives  being  preferred,  grasped  them 
iiinily  in  thc!  right  hand  with  the  thumb  placed  along  the  blade,  so  as  to  leaver  but 
an  eighth  or  quarter  of  an  inch  of  the  edge  bare;  then,  taking  h<dd  of  the  arm  or 
leg  of  the  candidate,  made  gashes  5  or  (i  inches  long  transversally,  and  parallel  with 
the  limb,  four  or  live  gashes  being  cut  eacdi  way.  Cuts  were  thus  made  on  each 
arm  above  and  below  the  elbow,  on  each  thigh,  and  the  ealvt'S  of  the  legs;  sonu^, 
but  not  all,  were  likewise  cut  on  their  backs.  Tht  wounds  were  then  washed  with 
water  to  make  the;  blood  run  freely.  *  '  *  When  all  was  ready,  the  procession 
left  the  lodge  and  marched  in  single  lile  down  to  tho  beach,  their  naked  bodies 
streaming  with  blood,  presenting  a  barbarous  spectacle.  A  circle  was  formed  at  tlic 
water's  I'dge,  round  which  this  bloody  procession  niarehed  slowly,  imiking  gesticula- 
tions and  uttering  howling  cries. 

Five  men  now  came  (tut  of  the  lodge  carrying  the  ])rincipal  performer.  One  ludd 
him  by  the  hair,  and  the  others  by  tho  arms  and  legs.  Ho,  too,  was  cut  and  bh^ding 
jirofusely.  Tlu'V  laid  him  down  on  the  beach  on  the  wet  sand,  and  left  him,  while 
they  niarchc^d  otf  and  visited  every  lodge  in  the  village,  making  a  circuit  iu  each 
lodge.  At  last  the  man  on  the  lieach  Jumped  up,  and  sei/.iug  a  cliili  laid  about 
him  in  a  vi<dent  manner,  hitting  everything  in  his  way.  lie,  too,  went  tli(^  same 
round  as  the  others,  and  after  every  lodge  had  been  visited,  they  all  returned  to  the 
lodge  from  whii'h  they  had  issued,  and  tho  performances  outdoor  ware  closed  for 
that  day.  In  the  meanwhile  a  deputation  of  liftcen  or  twenty  men,  with  faeiss 
painted  black  and  si)rigs  of  evergreen  iu  tlu'irhair,  had  been  sent  to  the  other  villages 
with  invitiitions  for  guests  to  (!ome  and  receivti  presents.  They  went  in  a  l)ody  to 
each  lodge,  a;Hl  after  a  song  and  a  chorus  tho  spokesman  of  the  party,  in  a  loml 
voice,  announced  the  object  of  their  visit,  and  called  the  names  of  the  invited  per- 
sons. Anyone  has  ,\  ri;^iit  to  be  present  at  the  distribution,  but  only  those  specially 
invited  wi'l  receive,  any  pr<!sents. 

Every  evenincj  during  the  ceremonies,  excepting  thos"  'if  the  first  few  days,  is 
devoted  t<.  iiias(|uerade  and  other  anuisements,  when  each  lodge  is  visited  and  a 


:t^ 


f^'" 


|f 


!  !  ' 


G40 


HKl'OKT    OK    NATIONAL    Ml'SKTM,  lH<tr.. 


performiiiicr  niiictod.  '  '  '  Tlio  iiiiiNkH  iiio  iiiailc  |iriiuiii;illy  hy  tlir  ('lyo(|U()t 
iiiid  Mitiiial  Indians,  ami  Hold  to  the  MiikaliH,  w  lio  paint  lln'ni  to  suit  tiirir  own 
I'lmcies.  Tlu'y  art'  iiiado  of  aider,  iiiaidf,  and  cottonwood;  Hoinc  ai'o  very  inK<'iii<>iif*ly 
executed,  having-  llic  <'y<'H  and  ]o\mt  Jaw  nioviililo.  Ity  incanH  of  a  stiini;  tlio  |hm- 
foriner  can  malio  tlif  cycn  roll  ahout,  an<l  tlio  jaws  };iiasli  toj^i'tlicr  with  a  IcaiCnl 
c'lattJT.  As  tlicHc  masUn  arc  Kt'jtt  Htrictly  concfali'd  until  tlir  time  ot' tlii'  ]icrf'oiin- 
anci's,  and  an  lliey  art*  jicncrally  iirodnccd  at  niylit,  they  aro  viewed  with  a  wo  l>y  tiie 
speetators;  imd  certainly  the  scene  in  one  of  thest*  lodges,  iliinly  lighted  hy  the  tires 
which  show  the  faces  of  the  aHsenihled  spectators  and  illuminate  tlii'  ))erforiners, 
])reBcnt8  :i  most  weird  and  savage  spectaclo  when  the  marked  danceis  issu(!  forth 
from  behind  a  HiTeen  of  niata,  and  go  through  their  hariiarouH  pantomimes.  The 
Indians  tlieniselves,  even  accnstonn'd  as  they  are  to  these  masks,  feel  \ery  much 
afraid  of  them,  and  a  white  man,  viewing  the  scone  tor  tlie  lirst  time,  can  only  liken 
it  to  ti  carnival  of  demons. 

Among  the  mas((uerade  i)erfornnin(H<s  that  \  have  seen  was  a  reprcsentalion  of 
mice.  This  was  performed  by  a  dozen  or  more  yonng  men  avIio  were  entirely 
linked.  Their  bodies,  limbs,  and  faces  were  ])ainted  with  stripes  of  red,  blue,  and 
black;  red  bark  wreaths  were  twisted  around  their  heads,  and  bows  .'ind  arrows  in 
the'r  hands,  'i'hey  made  a  s(iuealing  noise,  but  otherwiso  Ihey  did  nothing  that 
remind(*d  mo  of  mi<e  in  the  least.  Another  party  was  composed  of  naked  boys, 
with  b.'irk  fringes,  like  veils,  covering  their  faces,  and  armed  with  slicks  having 
needles  in  one  end;  they  made  a  bnz/ing  noise  .and  stuck  the  needles  into  any  of  the 
spectators  who  came  in  their  way.  Tiii;)  was  a  rejirescntation  of  hornets.  These 
jnocessions  followed  each  other  at  an  interval  of  half  an  hour,  and  each  made  a 
circuit  roiiiul  the  lodge,  ])erformed  sonic  antics,  sang  some  songs,  shouted,  iind  left. 
Another  ])arty  then  came  in,  conii)osed  of  men  with  frightful  masks,  bearskins  on 
tlieir  backs,  and  heads  covered  with  down,  'I'hey  had  dubs  in  their  hands,  and  as 
they  danc(Ml  around  a  big  lire  blazing  in  the  center  of  the  lodge,  they  struck  wildly 
with  tlieni.  caring  little  whom  or  what  they  hit.  One  of  their  number  was  naked, 
with  a  rope  round  his  waist,  a  knife  in  each  hand,  and  nuiking  a  fearful  howling. 
Two  others  had  Iwdd  of  the  end  of  the  rope,  as  if  to  keep  him  from  doing  any  harm. 
This  was  the  most  ferocions  exhibition  I  had  sci'U.  and  the  s])ectators  got  out  (>f 
their  reach  ;is  far  as  they  could.  They  <lid  no  harm,  however.  excci)ting  that  one 
with  his  clnb  knocked  a  hole  throngh  a  brass  ketth* ;  after  which  they  left  and  went 
to  the  other  lodges,  where  I  learned  that  they  smashed  boxesand  did  much  mischief. 
After  they  had  gone,  the  owner  examined  his  kettle,  and  (jnaintly  remarked  Ih.'it  it 
was  Avorth  more  to  liim  than  the  i)leasnre  he  had  experienced  liy  theii-  visit,  and  he 
shonld  look  to  the  man  who  broke  it  for  rennmcration. 

On  a  subs>.  1  icnt  evening  I  was  jtresent  at  another  perforinance.  This  consisted  of 
dancing.  Jumping,  tiring  of  guns,  etc,  A  largo  tire  was  tirst  built  in  the  center  of 
the  lodge,  and  the  iK'rforniors,  with  ]»ainted  faces,  and  many  with  masks  resembling 
owls,  wolves,  and  bears,  crouched  down  with  their  arms  clasped  about  their  knees, 
their  blankets  trailing  on  the  ground  and  fastened  around  the  neck  with  a  single 
pin.  After  forming  in  a  circle  ,\'ith  their  faces  toward  tlie  lire,  they  c(unnienced 
jnniping  sideways  ro'ind  the  blaze,  their  arms  still  alxint  their  knees.  In  this  nian- 
nerthey  whirled  around  for  several  minutes,  ])roducing  a  most  remarkable  ap])ear- 
anco.  These  performers,  who  were  male,  were  sivceeded  by  some  thirty  women  with 
blackened  faces,  their  heads  covered  with  down,  and  a  girdle  around  theirblankets, 
drawing  them  in  tight  at  the  waist.  These  danced  .-ironnd  the  tire  with  a  shuliling, 
ungainly  gait,  singing  a  song  as  loud  as  they  could  scream,  whi<'h  was  accompanied 
by  everyone  in  the  lodge,  and  beating  time  with  sticks  on  boards  placed  before  them 
for  the  purpose.  When  the  dance  was  over,  some  live  or  six  men,  with  wrcathsof 
seaweed  around  their  heads,  blackened  faces,  and  bearskins  over  their  s'.oulders, 
rushed  in  and  tired  a  volley  of  nuisketry  through  the  roof.  One  of  them  then  made  a 
speech,  the  puri)ort  of  which  was  that  the  cercnionicH  had  i)rogrcssed  favorably  thus 
farj  that  their  hearts  had  become  strong,  and  that  they   i'elt  re.idy  to  attack  their 


THK    KWAKIITL    INDIANS. 


641 


t'rii'iiiicH  or  to  n^pt'l  iiny  uttark  upon  llntniMulvoM.  TIkmi-  kiiiih  hiiviiix  in  tlio  nifiin- 
whili"  Ix'fll  loJl(l<'<l,  ui.otlnw  volley  wiiH  tired,  iillil  lllr  wliolr  iissoiillilv  lltteli'il  a  .shout 
to  (*i;iiilt'y  approval.  riit>  pcrformaints  (Imiii!;  the  (laytimc  coUMistt'd  of  rupKs- 
MMitatioiiH  on  tlie  licai-li  ot"  various  kinds.  'I'ln-ro  was  Hiin  reproMoiitin);  a  wlialinff 
scoiio.  All  Indian  on  all  lours,  covrrrd  with  a  hi-ar^kin,  liiiltati'd  the  motion  of  a 
wlialo  vvliijn  Mowing.  Il<<  \^  a.s  followed  hy  a  p.'iity  of  linlit  iiicn  arnii-d  with  har- 
]i()onH  and  laiiccH,  and  nirryin;;  all  llit>  iiiijih-iiuMits  <d'  wh.'ilin;;.  Two  l)o\s,  nakt^l, 
with  hod  it's  rubhedoviT  with  lloiir,  and  whiif  cloths  around  thrir  licadM,  n-presi'iitt'd 
cold  woatluM';  otlmrs  r<>|ii'c.Hi>ntcd  cranes  inoviii;;  sIowIn  at-  the  water's  cd;;!'  and 
oceasioniilly  dipiiiii;;  llioir  heads  down  as  if  siMzinj;  a  tish.  'I'hey  wore  iiinHkH  rfseiii- 
Idinj^uhird's  lieak.  and  Itiiiiches  ol'eayhs'  featliivx  stuck  in  their  hair.  |)nriiiL;  all  of 
llioise  Hceiies  the  .speciator.s  k»'j>t  ui>  ,!  continual  sin;;in;,'  and  druiiiniin;;.  Mveiy  day 
diirin;^  tho.s(^  portorinanct's  leasts  were  ;;i\en  at  dill'erent  lod;;es  to  those  Indians  who 
had  come  from  the  other  villa;;i«s,  at  whi(di  ^reat  ijiiantities  cf  food  wer(i  eati'ii  and 
many  cords  of  wood  hiiined,  thti^ivorof  the  least  hein;;  vory  jtrodi^al  of  his  winter's 
supply  of  food  and  fuel.  'I'ho  latter,  howe\er,  is  proiiired  (|iiite  t-asily  from  the  I'or- 
etst,  and  only  causes  a  little  extra  lahor'to  ohtain  a  Hiiniciciiey. 

The  linal  exhibition  of  the  ceremonies  w,is  the  T'hlukloots  representation,  .ifter 
which  the  lU'cHciits  were  distri'  ited.  I'loin  daylight  in  the  inorniiiy;  till  about  11 
o'clock  in  the  forenoon  was  occn]iied  by  indoor  iierforiuaiices,  ('(uisistin^  of  .sin;i[injj 
and  drnmmin;;,  and  occasioinil  sjieeches.  When  these  wert^  over,  sonio  twenty  jicr- 
foiiiiers,  dresHCfl  up  in  masks  ami  feathers,  .some  with  naktid  bodies,  others  covered 
with  bearskins,  and  acc(uiipani(Ml  by  the  whole  assembly,  went  down  on  the  heach 
and  danced  and  howle<l  in  theniost  fri<;litfiil  luanner.  After  making;  as  much  uproar 
as  lliey  could,  they  returned  to  the  lod;;e.  and  shortly  after  every  one  mounted  on 
i'u!  roofs  of  the  houses  to  see  the  ]ierf<irniance  of  the  T'lilukloots.  I'irst,  a  y(»iing 
ffirl  came  out  iijion  the  roof  of  a  lodjie,  weariiij;  a  mask  representiiij;  the  head  of  the 
thnndcrbird,  which  w;is  surmounted  by  a  topknot  of  cedar  bark  dyed  rod  and  stuck 
iii  i  of  white  featlieis  from  eaj;les'  tails,  t  )\ cr  her  .  i.-iuhh-rs  she  wore  a  red  blanket 
C'  vered  with  a  profusion  of  white  liiittons,  brass  thimbles,  and  blim  beads;  her  hair 
hiiiijj  down  her  back,  covered  with  white  down.  Tlie  uppiu"  half  of  her  face  was 
painted  black,  and  the  lower  red.  Another  j^irl,  with  a  similar  headdrciss,  was  naked 
excejit  a  skirt  about  her  hips.  Her  arum  ami  lej^s  had  riiij;s  of  blue  beads,  and  she 
wore  bracelets  of  brass  wire  around  her  wrists;  lier  face  beinj;f  ])aiiited  like  the 
()ther.  A  smallei'  ijirlliad  a  black  mask  to  resemble  the  ha-hek-to-ak.  The  masks  did 
not  cover  the  face,  but  were  on  the  i'oreheail.  IVoni  which  the,\  ])roiccted  like  horns, 
riie,  last  j;'irr8  facc!  was  also  painted  black  and  red.  I'rom  lier  ears  hiiii<;  larj^e  orna- 
ments made  of  the  haikwa  or  dentalium,  and  blue  and  ri'd  beads,  and  around  her  neck 
was  an  immense  necklac(<  of  blue  beads.  Her  skirt  was  also  covered  with  strings  of 
beads,  {{iviiij;'  her  ([uifc  a  pictiireH(iiie  aiipearance.  A  little  boy,  with  a  black  mask 
and  headband  of  red  bark,  the  ends  of  which  bun;;  <lown  o\  er  his  shoulders,  and 
eagles'  ff^athers  in  a  t()i)knot,  was  the  reinainiii};  ]ierformer.  Tlie.v  iin)ved  around  in 
a  slow  and  stately  manner,  occasionally  sprt!a<lin,i;'  out  tlnnr  arms  to  rt^preseiit  Hying, 
and  nttering  a  sound  to  imitate  thunder,  but  which  resenilded  the  noidt;  made  by 
the  nighthawk-  when  swooping  for  its  prey,  the  s]»eetators  meanwhile  beating  drums, 
|)oiiiidiiig  the  roofs  with  sticks,  and  rattling  with  shells.  This  show  lasti^d  half  an 
hour,  when  all  again  went  into  the  lodge  to  witness  the  distribution  of  presents  and 
the  grand  finale.  TIk;  comiiany  .all  being  arrang<Ml.  the  performers  at  one  end  of  the 
lodge  and  the  women,  childn^n.  .and  spectators  at  the  other,  they  ccniimeiiced  by 
])utting  out  the  tires  and  removing  the  brands  and  cinders.  A  <|iiaiitity  of  feathers 
were  strewiMl  over  the  ground  Hoor  of  th(^  lodge,  and  a  tlance  and  song  commenced, 
every  one  joining  in  the  latter,  each  seeming  to  try  to  make  as  much  noise  :•  possible. 
A  large  bo.x,  suspended  by  a  rope  from  the  roof,  served  as  a  bass  drum,  and  other 
drums  were  inijirovised  from  the  brass  and  she(!t-iron  kettles  and  tin  jians  belonging 
to  the  domestic  furnitiirt!  of  the  house,  while  those  who  had  no  ketth^s,  pans,  or 
boxes  banged  with  their  clubs  on  the  roof  and  sides  of  the  house  till  the  noise  was 
NAT  3IUS  95 11 


'It  r' 

'I: 


rf'-T 


642 


REPORT    OF    NATIONAL    MUSEUM,  1895. 


"  f 


almost  deafening.  In  this  uproar  there  was  a  pause;  then  tlie  din  ronunonced  anew. 
This  time  the  dancers  brought  out  blankets,  and  with  them  luatthe  feathers  on  the 
lloor  till  the  whole  air  was  tilled  with  down,  like  llakt's  of  snow  duriiiij  a  heavy 
winter's  storm.  Another  lull  succeeded,  then  another  dance,  and  .luother  shakin;? 
np  of  feathers,  till  I  was  half  choked  with  dust  and  down.  Next  tlio  presents  were 
distributed,  consisting;  of  bhiukets,  guns,  sliirts,  beads,  and  a  \ariety  of  trinkets, 
and  the  whole  alVair  wound  up  with  a  feast. 

1  ])resuine  the  following  custom  l)elonj;s  here  ;is  well.  When  the 
iiuijintiitious  and  practices  of  the  shaniiin  are  of  no  a\'ail,  the  patient  is 
initiated  in  a  secret  society  called  tsa'yrMj.  ICvidently  this  name  is 
derived  Irom  the  Kwakiutl  word  t.s'a'ecja,  thus  sujio-cstinj;-  that  this  cere- 
mony also  was  Itorrowt'd  from  the  win- 
ter ceremonial  of  tlie  Kwakiutl.  1 
obtained  the  followinn'  description  of 
tiiese  ceremonies:  The  members  of  the 
tsa'ye<i  assend)le  and  make  a  circuit 
throujih  the  whole  villajic,  waikinji'  in 
Indian  lile  and  in  a  circle,  so  that  their 
left  hand  is  on  tbe  inner  side  ((»])i>o- 
site  the  hands  of  a  clock).  Nobody  is 
allowed  to  lauj;h  while  they  are  mak- 
ing;' their  circuit.  The  tsa'yeii  of  the 
H()l)etcisa'th  and  Ts'eca'ath  sin<i'  as 
follows  durinu  this  circtiit: 

Ha,  liii,  bii  .  lie  is  not  a  sliauiau.' 

When  dancinji',  they  hold  the  tirst 
tinficrs  of  both  hands  up,  trend)linj;' 
violently.  They  enter  all  hovses  and 
take  the  patients  and  all  tln^  other  peo- 
])le  who  desire^  to  become  members  of 
the  tsa'yr'(i  alonj;,  two  mend»ers  of  the 
society  takin{>'  each  novice  between 
tbem  and  holdinj>"  him  by  his  hair, 
while  they  continue  to  shake  their  free 
hands.  The  novice  must  incline  his 
head  forward  and  shake  it  while  the 
society  fire  continuing  their  circuit.  Tliiut  they  g(t  from  house  to  Inmse, 
and  all  those  who  desire  to  become  nienbers  of  the  society  join  the 
procession.  The  circuit  tinished,  they  assemble  in  a  house  in  which 
during  tbe  following  days  none  but  nuMubers  of  the  tsa'yf'q  are 
allowed.  They  sing  and  dance  for  tbtir  days.  After  these  days  the 
novice  obtains  his  cedar  bark  ornament  (fig.  10!>  and  Plate  ."il).  Small 
carvings  representing  the  crest  of  his  s  'pt  are  attached  to  the  front 
part  of  the  head  ring.  The  dress  of  the  ucta'qyfi.  the  shaman,  who  is 
the  most  im])ortant  member  of  the  society,  is  larger  than  that  of  the 
(►ther  members. 


Fip.  ion. 

HKAli   HINd  <1K  Till',  TSA'YKl^. 

XiMMli  M,ny. 

Cat,  No,  4"«,  r,  S,  \,  M,     r,.||,.,t,.,l  l.v  ,1,  (i.  Swan. 


Ai»i)eii(li\,  jt.ige  7,'i;! 


^Rm 


Report  of  U    S    Nat.onal  Muicjm.   1895.     Baus 


Plate  51. 


k'cmI  anew. 
lers  oil  till' 
ii  ii  lioiivy 
■r  Hhiikiii<; 
scntH  wcni 
f  t  riiiket.s. 

riu'll   tlu' 

)atioiit  is 
name  is 
tills  cere - 
I  tin'  wiii- 
kiutl.  1 
•il)ri(»n  of 
iM-sof  tlie 
a  circuit 
iilkiii^'  ill 
liattlicir 
[le  (opjx)- 
Mibody  is 
arc  iiiak 
f'q  of  tlic 


tlic  (irst 
rciiibliuji' 
vscs  and 
tiici'pco- 
iiibcis  of 
Ts  ot"  the 
between 
Ills  liair, 
tlicir  free 
dine  his 
vliile  tiie 
to  house, 
oin  the 
in  wliich 
'yc<i  are 
(lays  the 
Small 
the  front 
ti,  who  is 
It  of  the 


Head  Ring  of  the  Tsayeq.  Alberni. 

Miiscuin  111'  llif  (ifulof^ictll  Survi'y  of  I'aiiiidii.  i  Uliiuii      <  'nllrrl,'.!  Ii\   h'.  Hums. 


r^' 


J| 


m 


M 


i 


THE    KWAKIUTL    INDIANS. 


643 


Swan  1  has  described  the  ceremony  as  follows : 

The  other  i>orl'oriuiiiice  is  termed  Taiahk,  and  is  a  medicine  performance,  (piite  as 
interesting,  but  not  as  savagti  in  its  detail.  It  is  only  occasionally  performed,  when 
some  pcrsoji,  either  a  chief  or  a  member  of  his  family,  is  sick.  The  Makahs  believe 
in  the  existence  of  a  Hiij>ernatiiral  i>eing,  who  is  represented  to  bo  an  Indian  of  a 
dwarlish  size,  with  lonj;  hair  of  a  yellowish  color  llowing  down  his  back  and  cover- 
ing his  shoulders.  From  his  head  grow  four  perpendicular  horns,  two  at  the  temple 
and  two  bivck  of  the  ears.  When  people  are  sick  of  any  chronic  complaint  and  much 
debilitated,  they  imagine  they  see  this  being  iu  the  night,  who  promises  relief  if  the 
ceremonies  he  prescribes  are  well  jierformed.  The  prin<'ipal  performer  is  a  doctor, 
whoso  duties  are  to  mani]>ulate  the  jtatient,  who  is  first  initiated  by  secret  rites  inti> 
the  mysteries  of  the  ceremony.  What  these  secret  rites  consist  of  I  have  not  ascer- 
,  .ined,  but  there  is  a  continual  singing  and  drumming  during  tlio  day  and  evening 
for  three,  days  before  spectators  are  admitted.  !•  rom  the  haggard  and  feeble  appear- 
ance of  some  patients  I  have  seen,  I  judge  the  ordeal  must  have  been  severe.  The 
peculiarity  of  this  ceremony  consists  in  the  dress  worn  alike  by  patients,  novitiates, 
and  performers.  Hoth  men  and  women  assist,  but  the  i)roj)ortion  of  ft^malos  is  greater 
than  of  nuilos.  On  the  head  of  the  female  performer  is  worn  a  sort  of  coronet  made 
of  bark,  surmounted  by  four  upright  bunches  or  little  pillars  made  of  bark  wound 
round  with  the  samts  matt^rial,  and  sometimes  threads  from  red  blankc^ts,  to  give  a 
variety  of  color.  l''roiii  the  top  of  each  of  the  four  ]iillars,  which  repn^sent  the  horns 
of  the  tsiahk,  are  bunches  of  eagles' <|uills,  which  have  been  n(»tche<l  and  one  si<I»» 
of  the  featlier  edge  stripj)ed  off.  In  front  is  a  band  which  is  variously  decorated, 
according  to  the  taste  of  the  wearer,  with  beads,  brass  buttons,  orauy  trinkt!ts  they 
may  have.  From  each  side  of  this  band  jiroject  Imnches  of  (juills  similar  to  those 
on  the  toj)  of  thohoad,  The  long  hair  of  the  tsiahk  is  represented  by  a  heavy  and  thick 
fringe  of  bark,  which  covers  the  back  and  shoulders  to  the  elliow.  Necklaces  com- 
posed of  a  great  many  strings  of  beads  of  all  sizes  and  colors,  and  strung  in  various 
Ibrms,  are  also  worn,  and  servo  to  add  to  the  effect  of  the  costume.  The  paint  for  the 
face  isredfortho  forehead  and  for  the  lower  part,  from  the  root  of  the  nose  to  the  ears; 
the  portion  between  the  forehead  and  the  lower  part  is  black,  with  two  or  three  red 
marks  on  each  cheek.  The  dress  of  tho  novitiate  females  is  similar,  with  the  exceii- 
tion  of  there  being  no  feathers  or  ornaments  on  the  bark  headdress,  and  with  the 
addition  of  black  or  blue  stripes  on  tho  red  ]>aint  covering  the  forehead  and  lower 
portion  of  the  face.  'I'he  headdress  of  the  men  consists  of  a  circular  band  of  bark 
and  colored  worsted,  Irom  tho  back  part  of  which  are  two  bunches  of  bark,  like 
horses'  tails.  Two  upright  sticks  are  fastened  to  the  band  behind  the  cars,  and 
on  to]>  of  these  sticks  are  two  white  feathers  tipped  with  red;  the  nuill  portion  is 
inserted  into  a  piece  of  elder  stick  with  the  ])ith  oxtrac^ted  and  then  ]»uton  the  ban<l 
sticks.  These  sockets  give  tho  feathers  tlie  charm  of  vibrating  as  the  wearer  moves 
his  head;  when  dancing  or  moving  iu  procession,  tho  hands  are  raised  as  high  as  tho 
face  and  the  fingers  spread  out. 

Th<^  doctor  or  principal  ](erformer  has  on  his  head  a  dress  of  plain  baric  similar  to 
the  female  novitiate.  He  is  naked  except  a  i)iece  of  blanket  about  his  loins,  and 
his  body  is  covered  with  stripes  ot'  ri'd  ]iaiut.  Tho  outdoor  performance  consists  of 
a  procession  which  moves  from  the  lodge  to  tho  bea<ih;  the  ])rincipal  actor  or  con- 
ductor being  at  tho  head,  followed  by  all  tho  nniles  in  single  (ile,  tho  last  one  being 
the  doctor.  Immediately  beliiud  the  doctor  tht>  patient  Ibllows,  sii^iported  on  eacji 
side  by  a  female  assistant.  The  females  <dost.>  up  the  ])rocession.  All  jtarties,  iiuilo 
and  female,  have  their  Ininds  raised  as  high  as  their  faces,  and  the  motion  of  the 
procession  is  a  sort  of  shullling  dance.  They  move  in  a  circle  wlii(di  gra<lually  closes 
around  tim  ]>atient,  \\  ho,  with  tlui  novitiate,  is  left  seated  on  tiie  ground  in  tho  cen- 
tre; songs  with  choruses  by  the  whole  of  tho  spectators,  drumming,  sliaking  rattles, 
and  llring  of  guns   wind  up  the  ]ierforinaiice,  and  all  retire  to  tho  lodge,  where 


t 

I. 


i     ( 


I  I' 


"The  Indians  of  (.'ape  Flattery,"  page  73. 


644 


REPORT   OF    NATIONAL    MUSEUM,  1895. 


I*    I 


% 


(lanciiifj  iiud  Hiiif^iiifj  uro  kej)t  up  for  Heveral  days.  I'iually,  presents  are  distributed, 
a  (east  is  bcld,  and  the  fricnils  retire.  The  patient  and  novitiates  are  obliged  to 
wear  their  dress  for  one  iiioiith.  It  consists  of  the  bark  headdress,  liavinjj  instead 
of  featliers,  two  thin  strijjs  of  wood,  feather-shaiied,  but  dilferently  painted.  Tlioso 
of  the  patient  are  red  at  oacli  (Mid  and  white  in  the  eenter,  with  narrow  transverse 
bars  of  blue.  Those  of  the,  novitiate  have  Mne  ends  and  the  center  nnpainted. 
Tiio  patient's  face  is  painted  red,  with  iierpendiciilar  marks  of  blue  on  tlio  forehead 
and  the  lower  part  of  the  face.  The  novitiate's  forehead  and  lower  portiou  of  face 
is  ])ainted  with  alternate  strijies  of  red  and  blue,  theTeniainder  of  the  fate  blue;  the 
head  band  is  also  wound  with  blue  yarn  and  yellow  bark.  The  head  band  of  the 
])atient  is  wound  with  red.  The  tails  of  bark  of  both  headdresses  are  dyed  red.  The 
patient  carries  in  his  hand  a  staff  wliicli  can  b(!  used  as  a  8Ui)port  while  walkinj; ;  this 
has  red  biirk  tied  at  each  end  and  around  the  middle. 

The  Dukwally  and  Tsiahk  an^  the  performances  more  fretjiiently  esliibiteil  among 
the  Makahs  than  any  others,  although  tliey  have;  several  did'erent  ones.  The  ancient 
taiiia  iiawas  is  termed  Do-t'hlub  or  Do-t'hlum,'  and  was  formoiiy  the  favorite  one. 
Hut  after  they  had  learned  the  T'hfilkoots,  or  Thunder  bird,  they  laid  aside  the 
Do-t'h'ub,  as  its  performance,  from  the  greiit  number  of  ceremonies,  was  attended 
with  too  much  trouble  and  expense.  The  origin  of  the  1)o-t'lilub  was,  as  stated  to 
me  by  the  Indians,  in  this  manner:  Many  years  ago  an  Indian,  while  lisliiiig  in  deep 
water  for  codfish,  hauled  up  on  his  hook  an  iiiimeuse  lialiotis  shell.  He  had  scarcely 
got  it  into  his  canoe  when  he  fell  into  a  trance,  which  lasted  a  few  minutes,  and  ou 
his  recovery  he  commenced  paddling  home,  but  before  reaching  land  lie  liad  several 
of  these  trances,  and  on  reaching  the  shore  his  friends  took  hiin  uji  for  dead,  aud 
carried  him  into  his  house,  where  lie  ])resently  recovered,  aud  stated  that  while  in 
the  state  of  stujior  he  had  a  vision  of  Do-t'hlub,  one  of  their  mythological  beings, 
and  that  he  must  be  dre^isod  as  Do-t'hlul)  was  and  then  lie  would  have  revelations. 
He  described  this  a]>pearance,  as  he  saw  it  in  his  vision,  in  which  Do-t'lilub  pre- 
sented liimself  with  hands  like  deer's  feet.  He  was  naked  to  his  lii]>s,  around  which 
was  a  petticoat  of  cednr  bark  dyed  red,  which  reached  to  his  knees.  His  liody  and 
arms  were  red;  his  face  painted  red  and  black;  his  hair  tied  up  in  bunches  with 
cedar  twigs,  aud  cedar  twigs  reaching  down  his  back.  When  his  friends  had  dressec 
him  according  to  his  direction,  he  fell  into  another  tranci',  ii.  which  he  saw  tlie 
dances  which  v,-ei'e  to  be  i)urfoniied,  heard  the  songs  which  were  to  be  sung,  and 
learned  all  the  secret  ceremonies  to  be  observed.  It  was  also  revi'aled  that  each 
performer  must  have  a  piece  of  the  haliotis  shell  in  his  nose,  and  jiieces  in  his  eiirs. 
He  taught  the  rites  to  certain  of  Ins  friends,  and  then  performed  before  the  tribe, 
who  were  so  well  pleased  tliat  they  adopted  the  ceremony  as  their  tama'nawas,  and 
retained  its  observance  for  many  years,  till  it  was  su]>erseded  by  the  Dukwally. 
The  haliotis  shell  worn  by  the  Makahs  in  their  noses  is  a  custom  originating  from 
the  Do-t'hlub.  Other  ceremonies  are  occasionally  gone  through  with,  but  tlm 
description  above  given  will  serve  to  illustrate  all  those  oliserved  by  the  Makahs. 
Different  tribes  have  some  jieculiar  to  themst-lves,  the  general  chaiacter  of  which  is, 
however,  the  same.  It  will  be  seen  that  the  public  part  of  these  jicrt'ormances  are 
rather  iu  the  natiiie  of  .inuiseuients  akin  to  our  theatrical  ]<antomimes  than  of 
religious  observances,  though  they  are  religiously  observed. 


THE   LKIJ'NOEX. 

My  inforiiiation  on  the  ceii'moiiials  of  tlu^  ( -oast  SiilisU  is  very  iiiea- 
j>er.  I  obtained  the  following-  information  from  the  LkiiTigKii,  tiio 
tribe  which  occupies  the  territory  near  Victoria,  Hritish  Colinnbia. 
They  have  two  secret  societie8,  the  tctyiyi'wiin  iind  the  xEiixauI'tEl 
(dog  howlers). 


'  This  is  clearly  the  Kwukiutl  word  no'nLKui. 


THE   KWAKIIITL   INDIANS. 


f>45 


Any  iiK'inber  of  the  tribe  m.iy  Join  the  tcyiyl'waii.  When  desiring 
to  do  so,  he  retires  into  the  woods  and  stays  there  for  some  time,  batli- 
ing  in  ponds  and  washinj*-  his  body  with  ee<hir  branches.  The  inten<l- 
iug  noviee  is  ealled  xansaiokuL.  Finally  he  dreams  of  the  dance 
which  he  will  perforin  and  the  song  which  he  will  sing.  In  his  dream 
his  soul  is  led  all  over  the  world  by  the  spirit  who  gives  him  his  dance 
and  his  song.  Then  he  returns  to  the  village.  Acc<n'ding  to  what  he 
has  dreamed,  he  belongs  to  one  of  live  societies  which  constitute  the 
tcyiyl'wan:  (1)  The  sqO'iep,  who  dance  with  elbows  pressed  close  to 
the  body,  the  arms  extended  forvaid  and  moving  uj*  and  down;  (2) 
the  nuxsoiTwi'Mpi,  who  jump  about  in  wild  movements;  (.'i)  tiie  scjii^ioaL, 
who  dance  in  slow  movements;  (4)  the  scptie'lec,  whose  dance  is  said  to 
be  similar  to  that  of  the  R(p~''iei>,  and  (.■))  the  tcilqtE'nEn  (derived  from 
tciVloq  woods).  The  general  name  of  the  dances  of  the  teyiyrwau  is 
me'lLa,  which  word  is  borrowed  from  the  Kwakiutl.  When  the  novice 
returns  from  the  woods,  he  teaches  for  two  days  his  song  to  the  mem- 
bers of  the  society  to  which  he  is  to  belong.  Then  the  dance  is  per- 
formed and  henceforth  he  is  a  regular  member  of  the  society. 

The  xEnxanJ'tKl,  the  second  society,  are  also  called  Lo'koala  and 
uo'nLEm,  although  the  first  name  is  the  proper  LkuTigEn  term.  The 
LkiiTigEii  state  that  they  obtained  the  secrets  of  this  society  from  the 
Nootka,  and  this  is  undoubtedly  true.  It  appears  that  the  secrets  of 
these  societies  spread  from  the  Nootka  to  the  LkuTigEii,  Clallam,  and 
the  tribes  of  Puget  Sound.  The  Tc'a'tELp,  a  sept  of  the  Sanitch  tribe, 
also  have  the  nd'nLEm,  while  the  Snanai'muX,  the  Cowichan,  and  the 
tribes  of  Fraser  IJiver  have  hardly  a  trace  of  it.  The  Coiiiox  and  Pent- 
latch  obtained  it  througli  intermarriage  with  both  the  Kwakiutl  and  the 
Nootka. 

The  right  to  perform  the  no'uLEm  is  jealously  guarded  by  all  tribes 
who  possess  it,  and  many  ii  war  has  been  waged  against  tribes  who 
illegitiniiitely  performed  the  ceremonies  of  the  society.  Its  mysteries 
were  kej)t  a  profound  secret,  and  if  a  man  dared  to  speak  about  it  he 
was  torn  to  pieces  by  the  qu<i(i'«"''lEn,  about  whom  1  shall  speak  pres- 
ently. Only  ri(;h  people  (!an  become,  members  of  the  xEnxani'tEl,  as 
heavy  i)ayments  are  exacted  at  the  initiation.  If  tiie  father  of  the 
novice  is  not  able  to  pay  them,  his  relatives  must  contribut*',  to  the 
amount  recjuired.  The  initiation  and  the  festivals  of  this  society 
take  ])lace  in  Avinter  only.  When  a  young  niiiii  is  to  be  initiated,  his 
I'atlun-  lirst  invites  rhe  xKnxanl'tEl  to  a  feast,  whi(;li  lasts  five  days. 
During  these  days  musk  <laiices  are  performed,  which  thost^  who  arci  not 
meiid)ers  of  the  so('iet,\  are  als»)  i)ermitted  to  witness.  Tiiey  occupy 
one  side  of  the  house  in  which  the  festivities  take  i)lace,  while  the 
XEnxani'tEl  occu])y  the  other.  The  latter  wear  head  ornaments  of  cedar 
bark  and  have  their  hair  strewn  with  down.  T'le  faces  of  all  tliose 
wh()  tiike  i»art  in  the  festival  nre  blackened.  At  tin*  end  ot  three  days 
the  father  of  the  novice  invites  four  men  to  liatlie  his  son  in  the  sea. 


iT 


646 


REPORT   OF   NATIONAL   MUSEUM,  1895. 


I''  ^  I 


■>■* 


One  of  tliem  must  wash  bis  body,  one  must  wasb  bis  bead,  and  tbe 
two  otbers  bobl  liira.  In  return  tbey  receive  one  or  two  blankets  ea(!h. 
Durinjif  tbis  (ceremony  tbe  quqq'e/lKM,  wbo  are  described  as  wild  men, 
dan(!e  around  tbe  novice.  Tbey  bav<i  ropes  tied  around  tbeir  waists, 
and  are  beld  by  otber  members  of  tbe  society  by  tbese  ropes.  Tben 
tbe  xKnxanT'tEl  lead  tbe  novice  into  the  woods,  wbere  be  remains  for  a 
long  time,  until  be  meets  tbe  spirit  that  initiates  him.  It  seems  that 
during  tbis  time  he  is  secretly  led  to  the  bouse  in  which  the  xEnxani'tEl 
C(mtinue  to  celebrate  festivals  at  the  expense  of  the  novi(!e'8  father, 
and  there  be  is  taught  the  secrets  of  tbe  society.  During  this  time, 
until  the  return  of  the  novice  from  the  woods,  the  house  is  tabooed. 
A  watcibman  is  stationed  at  the  entrance,  who  keeps  out  uninitiated 
persons.  During  the  absence  of  tbe  novice,  bis  mother  prepares  cedar 
bark  ornaments  and  weaves  mountain  goat  blankets  for  bis  use.  One 
afternoon  he  returns,  and  then  his  father  gives  a  feast  to  let  the  people 
know  that  bis  child  has  returned.  The  latter  performs  his  first  dance, 
in  which  he  uses  masks  j  nd  cedar  bark  ornaments.  This  dance  is 
called  nuxnEii'mEfi.  On  tbis  day  the  father  must  distribute  a  great 
number  of  blankets  among  the  xEuxani'tEl.  The  initiated  are  per- 
mitted to  take  part  in  the  feast,  and  sit  on  one  side  of  the  bouse.  The 
new  member  spends  all  bis  nights  in  the  woods,  Avhere  be  bathes.  In 
the  si)ring  the  new  member,  if  a  man,  is  thrown  into  the  sea,  and  after 
that  is  free  from  all  regulations  attending  tbe  initiation.  One  of  the 
principal  regulations  regarding  novices  of  tbe  xEnxanl'tEl  is  that  tbey 
Duist  return  from  the  woods  in  the  direction  in  which  tbe  sun  is  mov- 
ing, starting  so  that  the  sun  is  at  their  backs.  Therefore  tbey  must 
soinetinu^s  go  in  nmndabout  ways.  Tbey  must  go  backward  through 
doors,  which  are  sLa'lEqam  (supernatural;  against  them.  Freijuently 
the  sio'ua  (a  female  shaman)  is  called  to  bespeak  the  door  in  their 
behalf  before  they  pass  through  it.  Before  their  dance  the  sid'ua  mUvSt 
also  ad<lress  tbe  earth,  as  it  is  supposed  that  else  it  might  open  and 
swallow  up  tbe  dancer.  It  is  also  sLa'lEqam  against  the  novice.  Tbe 
expression  used  is  thnt  the  earth  would  ''open  its  eyes"  (k'u'nalasEu); 
that  means,  swallow  the  novice.  In  order  to  avert  this  danger,  the 
sio'ua  must  "  give  a  name  to  tbe  earth,"  and  strew  red  paint  and  feathers 
over  tbe  place  wbere  the  novice  is  to  dance. 

THE  Bl'LXULA. 

The  social  organization,  festivals,  and  secret  societies  of  the  Bi'lxula 
are  still  more  (;losely  interrelated  than  they  are  among  the  Kwakiutl, 
and  nuist  be  considered  in  connection.  We  have  to  describe  here  the 
potlatcb,  tbe  sisau'k-,  and  the  ku'siut.  The  sisau'k-  corresponds  to 
the  Lao'laxa  of  tbe  northern  Kwakiutl  tribes,  the  ku'siut  to  the 
tsV''ts'ar'qa,  Tbe  Bi'lxula  believe  that  tbe  jjotlatch  has  been  insti- 
tuted by  ten  deities,  nine  brothers  and  one  sister,  tbe  foremost  among 
whom  is  Xe'mtsioa,  to  whose  care  the  sunrise  is  intrusted.  He  resides 
with  the  others  in  a  beautiful  house  in  tbe  far  east,  and  cries  "o,  0," 


THE    KWAKIUTL   INDIANS. 


647 


every  morning  when  the  sun  rises.  He  takes  eare  that  he  rises  prop- 
erly. Tlie  first  six  of  these  deities  are  grouped  i?i  pairs,  and  are 
believed  to  paint  their  faces  with  designs  representing  moon,  stars, 
and  rainbow.  In  the  kfi'siut  these  deities  make  their  ai)pearance,  and 
are  represented  by  masks.  XO'nitsioa  and  XrinxemahVoLa  wear  the 
design  of  tin;  full  moon,  indicated  on  the  mask  of  Xc'mtsioa  by  a 
double  cur\  ed  line  in  red  and  black,  the  black  outside,  i)assing  over 
forehefid,  cheeks,  and  upper  lip.  XcmxcmaliVoLa  has  a  d«)uble  curved 
line  in  red  and  black,  the  red  outside,  which  passes  over  forehead, 
"hecks,  and  chin.  Aiumkl'lik-a  and  AiumahVoLa  wear  the  design  of 
the  crescent,  drawn  in  red  and  black,  with  differences  similar  to  those 
between  the  lirst  and  second  masks.  The  fifth  Q'omq'omki'lik-a  and 
Q'o'mtsioa  have  designs  representing  stars,  both  wearing  the  same 
style  of  mask.  The  seventh  is  Qula'xawa,  whose  face  represents  the 
blossom  of  a  salmon-berry  bush.  The  next  in  order,  Kulc'lias  (who 
wants  to  have  blankets  first),  wears  the  design  of  the  rainbow  in 
black  and  blue.  The  ninth,  At'ama'k,  wears  on  the  he.ad  a  mask  repre- 
senting a  kingfisher,  and  is  clothed  in  a  bird-skin  blanket.  The  last 
of  the  series  is  a  Avoman  called  L'f'tsri'aplcLana  (the  eater),  the  sister  of 
the  others.  Her  face  is  painted  Avith  the  design  of  a  bladder  filled  with 
grease.  She  figures  in  several  legends  as  stealing  provisions  and  pur- 
sued by  the  peoi)le  whom  she  has  robbed. 

The  sisau'k-,  which  is  danced  at  i)otlatches  and  other  festivals  of 
the  clans,  is  presided  over  by  a  being  that  lives  in  the  sun.  A  man  who 
had  gone  out  hunting  met  the  sisau'k*  and  was  instructed  by  him  in  the 
secrets  of  the  dance.  When  he  returned,  he  asked  tlie  people  to  clean 
their  houses  and  to  strew  them  with  clean  sand  before  he  consented  to 
enter.  Then  he  dan(!ed  the  sisau'k-  and  told  the  people  what  he  had 
seen.  He  said  that  the  being  had  commanded  them  to  perform  this 
dance  and  to  adorn  themselves  when  dancing  with  carved  headdresses 
with  trails  of  ermine  skins,  and  to  swing  carved  rattles.  The  man, 
later  on,  returned  to  the  sun.  ICver  since  that  time  the  Bi'lxula  dance 
the  sisau'k-.  IJesides  this,  it  is  stated  that  the  raven  gave  each  clan  its 
secrets.  Each  clan  has  its  ])eculiar  carvings,  Avhich  are  used  in  the 
sisau'k'  only,  and  are  otherwise  kept  a  profound  secret,  i.  e.,  they  are 
the  sacred  ])ossessions  of  each  clan.  All  clans,  however,  wear  the  beau- 
tiful carved  headdresses  and  use  the  raven  rattles,  regardless  of  the 
carving  tlu'y  represent.  Phery  time  the  sacred  objects  of  a  clan  are 
shown  to  the  people  a  potlatch  is  given.  The  sacred  objects,  although 
the  i)roperty  of  the  various  clans,  nuist  nevertheless  be  acquired  by 
each  individual — that  is  to  say,  every  free  person  has  the  right  to 
acquire  a  certain  group  of  carvings  and  names,  according  to  tiie  clan 
to  which  he  or  she  belongs.  Slaves  and  slaves'  (children,  also  illegiti- 
mate children,  can  not  become  sisau'k-.  A  person  can  not  take  a 
new  carving,  but  must  wait  until  it  is  given  to  him  by  his  relatives — 
father,  mother,  or  elder  brother.    Nusk'Elu'sta,  the  Indian,  to  whom  I 


i 


[i    I 

.1! 
fi  ■ 


i'l 


I 


I   '  1 


G48 


REPORT    OF    NATIONAL    MUSKUM,   ISgn. 


If 


t 


k 


ii   11 
Ij] 


■'       I' 

M 
\ 


owe  my  information  refjardiiifj  tlie  clans,  and  who  is  a  member  of  the 
gens  Jal»"»'stinir»t  of  tiie  Tali»">'nix-,  stated  tliat  he  had  received  tlie  laven 
when  he  gave  Ids  first  pothitch.  At  Ills  second  i)othitcli  lie  received 
the  eajile.  He  hoped  that  his  mother  wouhl  yive  Idni  tlie  wliale  at  his 
next  ])othitch,  and  wonld  at  the  same  tiniedivnljic  to  him  the  seca-ets  con- 
nected with  it.  In  course  of  time,  he  said,  he  mi<;ht  fi'et  even  others 
from  his  brother;  but  if  the  hitter's  children  should  i)rove  to  be  very 
good,  aiul  develop  very  raipidly,  his  brother  would  probably  give  his 
secrets  to  his  own  children.  At  festivals,  when  a  i)erson  acrjuires  a  new 
secret,  he  changes  his  name.  ICach  person  has  two  names,  a  kfi'siut 
name,  which  remains  through  life,  and  a  Xc'mtsioa  name,  which  is 
changed  at  these  festivals.  Thus,  Nusk'Elu'sta's  (which  is  his  kfi'siut 
name)  Xc'mtsioa  name  was  AL'iLEinnE'lus'aix-,  but  at  his  next  pot- 
latch  he  intended  to  take  the  iianu!  of  Kalia'kis.  These  names  are 
also  the  property  of  the  various  clans,  each  clan  having  its  own  names. 
When  a  man  possesses  several  sisau'k-  secrets,  he  will  distribute  them 
among  his  children.  When  a  girl  marries,  her  father  or  mother  may, 
after  a  child  has  been  born  to  her,  give  one  or  several  of  their  sisau'k" 
secrets  to  her  husband,  as  his  children  make  him  a  niend>er  of  her  (;lan. 
When  a  person  grows  old,  he  gives  away  all  his  sisau'k-  secrets.  After 
any  secret  has  been  given  away  the  giver  nuist  not  use  it  any  more. 
The  crest  and  the  sisau'k-  carvings  nuist  not  be  loaned  to  others, 
but  each  person  must  keep  his  own  carvings.  The  only  exceptions  are 
the  carved  headdresses  and  the  raven  rattles,  which  are  not  the 
property  of  any  i)articular  clan. 

The  laws  regarding  the  potlatch  are  similar  to  those  of  the  Kwakiutl. 
The  receiver  of  a  present  becomes  the  debtor  of  the  person  who  gave 
the  potlatch.  If  the  latter  should  die,  the  debts  become  due  to  his 
heirs.  If  the  debtor  should  die,  his  heirs  become  responsible  for  the 
debt.  Property  is  also  destroyed  at  potlatches.  This  is  not  returned, 
and  serves  only  to  enhance  the  social  ])ositiou  of  the  individual  who 
performed  this  act.  It  is  not  necessary  that  all  the  property  given  by 
a  person  in  a  potlatch  should  be  owned  by  him.  He  nniy  borrow  part 
of  it  from  his  friends,  and  has  to  repay  it  with  interest.  I  was  told, 
for  instance,  that  a  man  borrowed  a  large  copper  plate  and  burnt  it  at  a 
potlatch.  When  doing  so,  he  had  to  name  the  price  which  he  was  going 
to  pay  the  owner  in  its  stead.  Since  that  feast  he  died,  and  his  heirs 
are  now  responsible  for  the  amount  luimed  at  the  potlatch. 

The  kfi'siut  is  i)residcd  over  by  a  female  spirit,  called  Anaidikuts'- 
ai'x".  Her  abode  is  a  cave  in  the  woods,  which  she  keeps  shut  from 
February  till  October,  remaining  all  the  while  inside.  In  October  she 
opens  the  door  of  her  cave  and  sits  in  front  of  it.  A  woman  is  said  to 
have  been  the  first  to  find  her.  Anafdikuts'ai'x-  invited  her  in),o  her 
cave  and  taught  her  the  secrets  of  the  kfi'siut.  She  wore  ormiments 
of  red  cedar  bark  around  her  head,  Avaist,  and  ankles;  her  face  was 
bhickened,  her  hair  strewn  with  eagle  down.    She  commanded  the 


THE    KWAKIUTL   INDIANS. 


fi49 


womiin  to  diinc'j  in  tlie  samo  way  iis  slio  saw  lier  (lanciiip:.  Tlie  people 
should  accompany  her  dance  with  sonj-s,  and,  alter  she  had  linished, 
they  shonld  <lanee  with  nnisks.  She  said,  "Whenever  a  person  sees 
me,  your  people  shall  dau(!e  the  kn'siut.  If  you  do  not  do  so,  I  shall 
punish  you  with  death  and  sickness.  In  summer,  while  1  am  in  uiy 
house,  you  must  not  dance  (he  kn'siut." 

lOver  since  that  time  the  lii'lxnla  dance  the  kn'siut.  When  a  man 
has  seen  Ananiikuts'ai'x-  sitting  in  front  of  her  cave,  he  will  invite  the 
people  to  a  kn'siut.  A  ring  made  of  red  and  white  cedar  bark  is  hung 
up  in  his  house,  and  the  uninitiated  are  not  allowed  to  enter  it.  Only 
in  the  evening,  when  dances  are  performed,  they  may  look  on,  standing 
ch)se  to  the  door.  As  soon  as  the  <1an<;es  are  over,  they  must  retire 
from  the  taboo  house.     Each  kn'siut  lasts  three  days. 

The  various  dances  ])erformed  by  members  of  the  kn'siut  arc  also 
property  of  the  claus,  and  the  right  to  perform  them  is  restricted  to 
uienjbers  of  the  clan.  They  must  not  be  given  to  a  daughter's  hus- 
band, as  is  the  case  with  the  sisan'k*  dances,  but  l)elong  to  the  nuMu- 
bers  of  tiie  clan,  who  have  a  right  to  a  particular  dance,  but  who  do 
not  own  it.  Permission  to  use  a  nnisk  or  dance  is  obtained  from  the 
owner  by  payments.  The  owner  nuiy  reclaim  the  dance  or  the  borrower 
may  return  it  at  any  time.  Membership  of  tlie  kn'siut  is  obtained 
through  an  initiation.  At  this  time  the  novice  is  given  his  kn'siut 
name,  which  is  inherited  by  young  persons  from  their  parents  or  from 
other  relatives.  Thus  a  young  man  who  had  the  name  of  Po'po  until 
he  was  about  seventeen  years  old,  obtained  at  his  initiation  the  name 
of  i.'akd'oL.  1  have  not  reached  a  very  clear  understanding  of  the 
details  of  the  initiation;  it  seems  that  the  dance  is  simply  given  to  the 
novice  in  the  same  way  as  the  sisau'k-,  this  initiation  being  connected 
with  a  i)otlatch.  But  still  it  seems  possible  that  he  nuist  "dream"  of  the 
dance  which  he  is  to  perform.  Only  the  highest  degrees  of  the  kn'siut 
have  to  pass  through  a  religious  ceremony  of  some  importance.  The 
highest  degrees  are  the  Elaxo'La  (the  ha'mats'a  of  the  Kwakiutl),  the 
o'lEx  (the  nn'LmaL  of  the  Kwakiutl),  and  the  da'tia  (the  no'ntsistalai. 
of  the  Kwakiutl).  These  grades  are  also  hereditary.  A  kn'siut  novice 
may  acquire  them  at  once  at  his  lii-st  initiation. 

When  the  Klaxr>'La  is  initiated,  In^  goes  into  the  forest,  where  he 
encounters  his  guardian  spirit.  It  is  believed  that  he  goes  up  to  the 
sun,  and  Ibrmerly  he  had  to  take  human  flesh  along  for  food.  The 
chiefs  held  a  council  the  night  i>re(!eding  the  beginning  of  the  cere- 
monies, ami  anyone  who  wanted  to  show  his  liberality  olfered  one  of 
his  slaves  to  be  killed  in  order  to  sei've  as  food  feu-  the  Klaxo'La.  The 
otter  was  accepted,  and  a.  i)ayment  of  from  ten  to  twenty  blankets  was 
made  for  the  slave.  The  latter  was  killed,  and  the  members  of  the 
Elaxr»'La  order  <levoured  one-half  of  the  body  before  the  departure  of 
the  novice  to  tlu^  woods.  There  the  latter  was  tied  up  and  left  to  fast. 
He  may  stay  there  for  twenty  or  thirty  days  until  the  spirit  api)ears 


.ii 


650 


REPORT   OP    NATIONAL   MUSEUM,  1895. 


Vf 


\  i'  i  ii 


Mi 


to  liiiii  and  takes  liim  up  to  the  sun,  wliero  ho  is  initiated.  Early  one 
morning  lie  returns,  and  is  heard  outside  the  houses.  He  has  lost  all 
his  hair,  which,  it  is  believed,  has  been  toi-n  out  by  the  strong  breeze 
blowing  in  the  liighei'  regions,  lie  is  (juite  inUved,  and  bites  everyone 
whom  he  can  lay  hold  of.  If  he  can  not  catch  anyone  he  will  bite  his 
own  arm.  It  is  believed  that  he  has  lost  his  soul,  which  lied  from  the 
body  when  the  spirit  came  to  hini.  Therefore  the  shamans  must  try 
for  four  days  to  reca])ture  his  soul.  The  night  after  they  have  re(;ov- 
ered  it  the  Klaxo'La  dances,  clothed  in  a  beaiskin  and  wearing  a  largo 
head  ring,  heavy  bracelets  and  anklets,  all  nuule  of  red  cedar  bark. 
Sometinu's  he  appears  wearing  the  nnisk  of  the  S'a'Lpsta  (fig.  200), 
the  spirit  which  initiated  him.  Tiiis  mask  (!orresponds  exactly  to  that 
of  JiaxbakualanuXsi'wae  of  the   Kwakiutl.     Som«'.  Elaxo'i.a  do  not 

bite  i>eople,  but  merely 
devour  raw  salmon  or 
tear  dogs  to  jiieces  and 
devourthem.  Thosewho 
bite    people    will    also 
devour     corpses.     The 
Elaxo'La  has  to  observe 
a  number  of  regulations. 
For  four  years  after  his 
initiation  he   must  not 
away  i'rom  his  wife  for  one 
year,  but  this  period  is  being  reduced  to  oiu^  month. 
For  two  or  three  months  he  nuist  not  leave  his  house. 
The  o'Iex  (the  laugher)  and  the  da'tia  (the  thrower) 
do  not  go  into  the  woods  to  be  initiated,  but  both 
must  fast  three  days  before  their  first  dance.    The 
o'Iex  "makes  fun  of  everything"  and  scratches  peo- 
l)le  with  his  nails.    The  da'tia  carries  stones  and 
sticks  and  breaks  household  goods  and  canoes.    If  he 
has  destroyed  some  object  during  the  (hiy,  he  pays  for 
it  at  night  when  he  dances.    The  o'Iex  and  the  da'tia, 
after  they  have  danced,  must  stay  in  their  houses  for  one  month. 

If  a  person  transgresses  the  laws  of  the  kfi'siut,  for  instance,  when 
the  Elaxn'j.a  gambles,  or  when  a  num  performs  a  dance  to  which  he 
has  no  right,  also  when  a  person  derides  the  cerenu^nies  or  makes  a 
mistake  in  dancing,  his  punishment  is  death.  The  chiefs  assemble  in 
council  and  tlie  ott'ender  is  called  before  the  court.  After  his  offense 
has  beeu  proved,  he  is  asked  whether  he  is  willing  to  sutt'er  the  penalty 
of  death.  If  he  is  not  willing  and  one  of  his  relatives  is  found  willing 
to  take  the  penalty  on  himself,  the  guilty  party  is  spared  and  the  sub- 
stitute killed  in  his  stead.  The  execution  of  the  judgment  is  intrusted 
to  the  shaman,  who  bewitches  the  condemned  person  by  throwing  dis- 
ease into  him  or  by  ])oisoning  him  in  some  other  (sui)ernatural?)  way. 
The  object  thrown  by  the  shaman  is  a  shell,  bone,  or  finger  nail,  around 


Fit;.  200. 

MASK  OK  I'llE  HA'I.PSTA. 

Bi'lxulu. 

Vat.  N".  l'.",i:-,"',i,  r.  S.  N.  M. 
O.II.'.l.-.i  bv  l-'.  H.ias. 


'H 


THE    KVVAKIl  TL    INDIANS. 


(;-)! 


when 


the  middle  of  which  objects  a  hiiiiiuii  hair  is  tied.  If  this  objtM^t 
strilvcs  the  odeiider,  he  will  fall  sick.  Ulood  is  helievod  to  eoUeet  in 
Ids  stomach,  and  if  it  so  liapiu'iis  that  hi'  vomits  tins  Idood,  and  with 
it  the  disease-i)i'o<lucin<,'  ol>ie(!t,  he  will  recov«'r,  and  is  not  niolesled 
any  fiuthei'.  The  masks  (not  the  whistles  and  otluT  ornaments)  used 
in  the  kn'sint  are  burnt  immediately  at  the  close  of  each  dancinj;'  sea- 
son. Novices  uuist  wear  a  necklace  of  red 
cedar  bark  ov'r  their  Idankcts  for  a  whole 
year.  Tlu^  uui.^ks  used  in  the  dances  lepre- 
sent  mythical  i)ersona{j;es,  and  the  dances  are 
pantominucrepi-esenlationsof myths.  Amon<f 
others,  the  thunder  bird  and  his  servant, 
AliXula'tKtnim  (wlio  wears  a  mask  with  red 
and  blue  stripes  ovei-  the  whole:  face  from  the 
right-hand  ui)per  side  to  the  left-hand  lower 
side,  aiul  carries  a  stalf  with  red  and  bhu^ 
spiral  lines),  ai)pear  in  the  dances.  I'rominent 
masks  are  also  Xe'mtsioa  and  his  l)rothcrs 
and  his  sisters;  Masmasahi'nix  and  his  fel- 
lows, the  raven  and  the  iiusxe'mta.  and  many 
others.' 

THE    TSnrsniAN,    NiS(iA',    IIAIDA,     AMI 
TI.INGIT. 

The  tribes  of  this  jiirouj)  learned  the  ceremo 
nial  avowedly  from  the  lle'iltsu(|.  Although 
I  have  not  witnessed  any  jtart  of  their  ceremo 
nials,  the  descriptions  which  I  received  biinj;- 
out  with  sulhcient  clearness  its  similarities  to 
the  winter  ceremonial  of  the  Kwakiutl.  The 
(ceremonials  seem  to  be  almost  identical  among 
all  these  ti'ibes.  Tt  is  most  com|»lete  amonjithe 
.southwestern  Tsimshian  tribes.  i)articularly 
theG'itxa'La,  but  has  been  adopted  by  all  the 
tribes  of  the  coast.  It  is  said  that  it  reached 
the  llaida  not  more  than  a  hundred  years  ago. 

I  will  tell  hei'c  what  1  learned  from  tlie  Xisipi'.  They  have  six 
societies,  which  rank  in  the  following  ordci':  The  sKmhalai't.  ineiLa', 
loLK'm,  rdala',  nancsta't,  homina'L,  the  last  being  the  highest.  The 
sEmhalai't  is  ically  not  coulined  to  the  winter  ceremonial,  but  is 
obtained  when  a  ])erson  ac(|uires  the  fust  guardian  s])irit  of  his  chin 
and  perlbrms  the  ceremony  belonging  to  this  event.  The  tradition  of 
the  origin  of  these  ceremonies  localizes  the  events  at  lUdlabella,  and  it 

'  Set'  "  Iiidiaiiisclie  Sjigen  von  dtir  Nord-I'jicilisclieii  Kii.stn  Amt'iikaH,"  paf^o  211,  by 
F.  Boas. 


1) 


C.ll.  s 


.1  )■■ 


052 


RKPORT   OF    NATIONAL    MUSFATM,  1805. 


li 


)    .      i     .■) 


ITi 


JH  added  tliat  tlio  (J-ifxii'i.a,  alter  liaviii};  su'(|uired  tlio  cen'inoiiial  from 

the  llc'iltsu»|,  transmitted  it  to  tlie  Nisfja'.    Tliis  rt'port  is  corroborated 

Ity  liii<,niistie  evideiiee.     All  tlie  names  of  tlie.  societies,  with   the  sole 

exception  of  the  first,  are  of  Kwakiutl  derivation.  (meiLa'.  teasinjr; 

loLE'iu,    Kwakiutl   no'nLKm;     ohihi',    name   of   a    Kwakiutl    dance; 

nanesta't,  Kwakiutl  nontsista'lal.;  honana^ 

'lance  of ).     The  cry  of  the  olala', 

"li.lp,"  is  also  a  Kwakiutl  word  meaning 
eatinj,',  and  is  the  same  as  the  cry  of  the 
ha'niats'a.  The  ori^'inal  tradition  mentions 
three  societii'S  only — the  second,  third,  and 
fourth.  This  shows  that  the  first  one  is  not 
a  secret  scxdety,  projjerly  s]>eakinj;,  and  that 
the  fifth  and  sixth  are  later  importations. 
The  Nis(|a'  state  that  with  the  ceremonies 
came  the  nse  of  larjije  whisth's.  I  will  jjive 
the  Nisqa'  tradition  of  the  origin  of  the  secret 
so(!ieties: 

A  Wutsda'  (IIr''iltsu(i),  named  Saijaitla'ben 
(a  Ni8(ja'  or  Tsimshian  name},  went  hunting. 
He  saw  a  bear,  which  he  i)ur8ue(l.  lie  shot 
it  several  times,  but  was  unable  to  kill  it. 
Finally  the  bear 
reached  a  steep  cliff, 
which  opened  and  let 
him   in.      When   the 

rock  opened,  the  hunter  heard  the  voices  of  the 

olala'  crying  "hni>,''  and  he  fainted.    Then  his 

soul  was  tak^n  into  the  house.     In  the  rear  of 

the  house  ho  saw  a  large  ro(un  i)artitioiied  otf. 

The  i)artition  was  hung  with  red  (ledar  bark. 

It  was  the  seisret  room  of  the  olala'.     To  the 

right  of  the  door,  on  enteiing,  was  a  secret  room 

for  the  nu'iLa',  and  to  the  left  of  the  door  one 

for  tiie  loi.E'm.     The  chief,  who  was  sitting  in 

the  rear  of  the  hous(%  ordered  a  lire  to  be  made, 

and  sjxyke:  "Those  here  are  the  meiLa';  they 

did  not  bring  you  here.    Those  are  the  loLe'm; 

they  eat  dogs;  they  did  not  bring  you  here.    But 

these  ar«^  the  olala' ;  they  eat  men ;  they  brought 

you  here.     You  shall  imitate  what  they  are 

doing."    The  chief  had  a  heavy  ring  of  red  cedar  bark  around  his  neck, 

a  ring  of  tiie  same  material  on  his  head,  and  wore  a  bearskin.     He 

said:  "  Vou  must  use  the  same  ornaments  when  you  return  to  your 

people.''    lie  took  a  whistle  out  of  his  own  mouth  and  gave  it  to 

SaSaitla'bEu.     He  gave  him  his  snuiU  neck  ring  of  cedar  bark,  which 


FIr.  202. 
paiit  of  a  iikaiiiibkss  rei'hesent 

l.NCl  THE  nl.AI.A'. 

Unidn. 

Cat.  Nk.  KlIliTi,  r.  S.  N.  M.     (-..ll,-,  t.M  l.v 
.1.  li.  Swan. 


V\g.  20,1. 


I'AUT  OK  A    TIEAIIDIIKSS    HKI'UK- 
SKNTI.Nd  TIIK   OI.Af.A'. 

Uaida. 

r:,l.  No.  «iiit:i,  r.S.  N.  M.     (■..Il..[r,l  l.y 
.1.  (i.  Swan. 


THK    KWAKIl'TL    INDIANS. 


6r)3 


^)^ 


C.ll.-.ir.ll.y 


iiistillud  into  him  tlif^  dosiio  of  duvoiiriii^  iiicii  (tli(in!ron>  it  is  ciiJltMl 
•  jVitsx  Kin  lo\-,  cj'dar  l»iuk  throat),  iiiid  1m^  ixnw  him  hu';,'»'  ('(MJar  i)aik 
rin^^s  and  a  small  hearskin,  wliicli  t>nal>h>d  liiin  to  tl.v.  Ilo  told  liim: 
"  Vou  sliall  kill  me;i,  you  shall  cat  tlicm,  and  carry  tlicni  to  my  house." 
Aiul  heopencd  the  «h»or.  Tiic  sinj^crs  sanj;  and  heat  time,  and  SaJ^ait- 
liVbKn  Hew  away,  lie  Hew  from  town  to  town  over  tlie  whole  world, 
i-ryiiiff  "hap''  all  tlu^  time,  lie  vent  from 
the  country  of  the  Wutsda'  t  >  Skecna. 
liivcr,  and  tluMi  in  Nass  KMvim'.  Sonu'- 
tiuu's  he  was  seen  on  hi^^ii  clilVs.  Me 
killed  and  (hnoiired  i)eople  whom  he 
found  in  the  woods. 

After  three  years  he  was  seen  neai'  the 
villajicof  thed-ifama't.  They  attempted 
to  catch  him.  They  killed  doj^s  and 
threw  thcni  into  a  hole,  and  a  nuud)er  of 
shamans  liid  under  a  canoe  near  hy. 
Soon  he  was  heard  to  ai)proacli.  Il(^ 
alij;lited  on  tlie  top  of  a  dry  cedar.  He 
lay  there  on  Ids  stomach,  and  the  point  of 
the  tree  was  seen  to  i)enetrate  ids  hody 
and  to  pierce  it.  I'.ut  it  did  not  kill  him. 
When  he  saw  tlie  dead  dojiis,  he  Hew 
down,  and  after  he  had  eaten,  the  sha 
mans  rushed  up  to  him,  caught  him,  and 
took  lum  up  to  the  house.  They  tried  to 
cure  him,  and  the  i)eople  sang  olala'  songs 
(all  of  which  have  a  ttve-part  rhythm). 
lie  tried  to  Hy  again,  but  was  unal)le  to 
get  out  of  the  house.  Finally  he  was 
tamed  and  became  like  other  men.  Then 
the  CrMt'ama't  took  him  back  to  his  friends 
and  received  in  return  many  slaves,  cop- 
pers, and  canoes. 

Thecerenumies  take  ])lace  in  the  m<»nth 
called  Lok's  Em  gunii'k  (c(dd  mo.ith,  or 
December). 

In  liis  dances  the  olala'  of  all  the  north- 
ern tribes  use  headdresses  which  repre 
sent  a  corpse  ( figs.  201-204).  The  whistles 
which  are  used  to  imitate  the  cries  of  the 
spirit  are  large  and  give  a  deej),  hollow  sound.  They  are  all  carved 
or  jiainted  with  the  design  of  the  head  of  a  corpse,  cithei-  with  hollow 
orbits  or  with  closed  eyes.  Some  of  these  whistles  (figs.  I'O.VL'OTi  an^ 
attached  to  bellows.  They  are  carried  under  the  arms,  hidden  by  the 
blankets,  and  thus  blown  without  being  seen.  The  lattles  which  are 
carried  by  the  companions  of  the  dancer  show  also  the  same  design. 


■'] 


Ki^'.  L'lH. 
wodi)  I  AUViNd   |!i;i'Uk.si;nti.\<i 

OI.Al.A'. 
Uai<l;i. 

«t.N...  •••.«i:w,  f.S.  N.M.     C'..|l..l..l  l.v  .1. 


<  I 


654 


REPORT   OP    NATIONAL    MUSFAIM,  1895. 


The  IdLE'm  dance  in  a  two-part  rhythm;  their  call  is  a  sharp  "h,h;" 
their  movements  sudden  Jerks  of  the  forearms,  lirst  the  left  moviiijj  up 

to  the  shoulder  while  the  right  moves  down, 
and  rice  versa. 

The  meij.a'  danci^  in  a  three-part  rhythm. 
Their  headdress  is  a  heavy  ring-  of  red  cedar 
biuk,  with  a  Iteaver  tail  standinjjf  np  in  its 
middle.  The  ring  is  studded  with  small  sticks, 
which  represent  ai'rows  (tig.  208). 

Thenrmesta't  and  hunana'L  correspond  to  tie 
nu'ntsistnlai.  of  the  Kwakintl.  When  tlie 
members  of  these  societies  are  in  a  state  of 
ecstasy,  they  throw  lirelvrands  about  and  de- 
stroy canoes,  houses,  and  anything  they  can  lay 
their  hands  on.  They  carry  lances  like  the 
mi'Lmai..     The  rat- 


tles used  by  all  these 
societies  are  round, 
and  correspond  to 
those  of  the  Kwaki- 
ntl (tigs.  20!)-i;i3). 
The  insignia  of 
these  societies  are  made  of  cedar  bark  dyed 
red  in  a  decoction  of  alder  bark.  For  each 
repetition  of  the  ceremony  a  new  ring;  is 

added   to   the   head 


OLALA'   WIIISTLK. 

Hiiiaii. 


Cut.  .No,  H'.ilJi;-.',  I".  S.  N.  M 
J,  G.  Swan. 


Fij;.  'iOU. 

(11.AI.A'   WllIXTI.E. 

Uaida. 

••.>r.-.  r.  S.N.  M.    (■..n,,i.-.i  i,y 

.1.  (I.  Swan. 


ornanuMit  of  the  dan- 
cer. Those  of  the 
loLE'm  and  olala' 
consist  of  rings 
placed  (tne  on  top 
of  the  other.  The 
mciLa'  receives  lirst 
a  red  ling,  the  second 
Xuno    a    white  ring, 

and  so  on,  alternating.     His  lings  arc  twisted 
together. 

There  are  only  ai  limited  nuiuber  of  places  in 
the  societies,  jind  a  new  mcinber  can  be  admit- 
ted only  when  he  inherits  the  i»laceof  a  deceased 
mend)er,  or  when  a  meMd)er  transfers  his  place 
to  hiiu.  If  such  a  transfer  is  to  take  place,  the 
(!oiisent  of  the  chiefs  of  the  clans  nuist  lirst  be 
obtained.  Then  one  evening  tlu^  chiefs,  during 
a  feast,  surround  the  youth  and  act  as  tliough  they  had  caught  the 
spirit  of  the  society  in  their  hands  and  throw  it  upon  the  novice.    I'.' 


Fig.  'J07. 

OI.AI.A'   WlllSTl.K. 

Uuiila. 


Cnt.  Nil.  mini' 


,  V.  S.  N.  M.     C.IKrU-,!  Ii; 
.1.  (i.  Simii. 


THE    KWAKIUTL   INDIANS. 


655 


he  is  to  he  a  IdLE'ni,  a  noise,  "liofi,  boil,"  is  heard  on  the  roof  of 
the  house,  and  the  youtli  faints.  Tlie  hlLK'ni  (or  tlie  iiienibers  of  the 
society  in  wliieh  he  is  to  be  iiiitiateil)  are  ealU'd  to  iiivestij;att>  wliy 
the  yoiilli  fainted.  They  enter  siiiyiiiji',  tlieir  heads  covered  with  down. 
They  phuM^  liiiii  on  an  elk  slviii,  cany  him  around  tlie  lire,  then  they 
throw  (he  youth  u])w;  rd  and  show  the  ])eoi)le  that  he  has  vanished. 
After  sonu',  tinu',  uhen  u'.  novice  is  expected  back,  the  ])eoj)le  asseni 
ble  in  the  house,  and  all  the  mendiers  of  the  nobility  try  to  brin,i;  him 


t.I 


ne 


twisted 


U 


HKAIl  IIINd   (iK  MK'IIJl. 

Tsiinsliiiin. 
I)iaine;i'r  of  rin;;  **.J  iiirliis;  lici^lil  ni'  cirv  iii;;  14  iin'licM. 

IV  A,  N".  li'i'.i,  U.iyiil  Kllin.vr-.|.lii.:il  MiisHim.  Ilrrliii.     r..l|,.,i,.,|  l.y   \.  ,l,„„l,s,„. 

back  by  tlie  help  of  tlu  ..'  sjjirits.  Jn  or'h> ••  to  do  this,  they  dance  w  th 
the  head  ornaments  of  their  clans,  their  rattles,  dancin;^'  blankets, 
aprons,  and  le,y|.;in;is,  or  they  -jse  the  head  <»rnament  represent inj;-  two 
bears'  ears,  which  is  made  of  bearskin  set  with  woman's  hair,  dyed 
I'cd.  This  ornament  is  ns(d  l)y  all  elans,  or  they  wear  masks  lepre 
sentin,y  their  };uardian  spirits. 

As  an  example  of  these,  1  Mill  desi-ribe  the  sj)irit  of  sleeji,  which 
belonji's  to  the  (i  i^pawaduwK'da.  The  owner  of  this  spirit  apjtears 
sleeping,  his  face  eovered  with  a  maslv.  tiie  eyes  of  which  are  shut  (li};'. 


650 


RErOKT    OF    NATIONAL    MUSEUM,  1895. 


L'l 4,  ]).();■)•.>).  Then  a  chu;!"  steps  up  and  tries  to  awaken  liiin  by  baulinjjf 
tlie  drowsiness  out  of  liini  witii  both  his  iiands.  Then  tiie  eyes  of  tiie 
nuisk  are  opene'^  and  roll,  wluh^,  the  man  who  wears  the  mask  rises. 
The  chief  who  took  the  dnnvsiness  ou»;  of  the  sleeper  asks  if  he  shall 
try  to  put  tiie  people  to  sleep,  and  on  beiny  asked  to  do  so  he  opens  iiis 
hands.  The  spirit  is  supposed  to  enter  the  pe()|)!e,  and  all  close  thcMr 
eyes.  After  some  time  he  gathers  the  drowsines.  again,  and  the  people 
awake  and  sing: 

oh,  liow  sleepy  we  arc;  oh,  how  sleepy  we  fire, 

Wlieii  the,  luiiit  ol'tlie  lieuveii  .strikes  me,  drowsiiiosH  eoinos  upon  me, 

liii(ii<;ht  hy  the  hiishaud  of  the  sleej), 
Oil,  how  sleepy  we  aro,  oh,  how  sleepy  we  are.' 

Ill  this  manner  the  spirit  of  sleep  proves  his  presence  and  is  asked  to 
try  to  bring  back  the  no\  icie. 

Figure  -15  (p.  (!()())  shows  another  mask,  which  is 
used  in  a  similar  way.  It  represents  the  cold.  The 
staring  eyes,  the  chattering  mouth,  exi)ress  the 
extreme  cold  from  which  the  wearer  is  suffering. 

One  dancer  alter  another  tries  to  bring  i)ack  the 
novice,  li'  he  does  not  return  by  midnight  of  the 
tirst  nigiit,  the  ceremony  is  interrupted,  and  con- 
tinned  the  fbllowing  night.  On  one  occasion  a 
member  of  the  loLE'm  was  the  last  to  try.  lie  took 
his  supernatural  helper,  a  small,  carved  human 
image,  held  it  up,  and  asked  it  to  bring  back  the 
novice.  Then  he  poured  a  spoon  of  grease  into 
the  lire  and  threw  the  carving  after  it.  At  once  the 
whistles  of  the  novice  were  heard  on  the  roof  All 
the  loLE'm  rushed  out  of  the  house,  but  soon  they 
returned,  saying  that  they  had  seen  him,  but  lost 
him  again.  They  cried,  "c"  (drawn  out  very  long). 
Tlien  all  the  people  left  the  house. 

After  the  novice  is  lost  in  this  nuinner,  he  is 
exi»ected  l>ack  on  the  following  day.  Early  in  the 
morning  a  killer  whale  or  some  other  animal  is 
seen  on  the  river,  carrying  the  novice  on  its  back,  lie  is  crying  "ma, 
ma,  ma,  ma.''  all  the  time,  and  tlu^  people  go  to  see  him.  The  loLE'm 
take  a  canoe  and  paddle  singing  toward  the  novice.  When  they  have 
almost  reached  him,  one  of  their  number,  who  stays  ashore  clad  in  a 
bearskin,  drives  all  the  i)eople  into  the  houses.  The  loLE'm  take  the 
novice  into  their  canoe  and  destroy  the  whale  tioat  which  (iarried  him, 
and  which  is  manipulated  by  means  of  ropes.  Then  he  runs  up  and 
down  the  street  like  one  wild,  and  the  olala'  follow  him  and  bite  any 
of  the  profane  wiio  dare  to  leave  the  house.  The  novice  cat  (dies  a  dog, 
tears  it  to  pieces,  and  eats  it  while  he  is  going  from  house  to  house. 


vii:.  2m. 

UATILE  HEl'Hl>Ii.NTlNU  THE 
IIKAK. 

llaidn. 

(■;ll.    \...  '.'liiTf.,  I'.  S.  N.  M.      C.l 
Ir.lr.l  l.v  .1.  i:.  Swan. 


' 


See  Appendix,  page  733. 


J-UIU. 


zsiasrmes 


,   he  IS 
in  the 
iiiiial  is 

h"»LE'in 
cy  have 
ad  in  a 
ake  the 
ed  him, 
up  and 
)ite  any 
■^  a  <l«>ji, 
<  house. 


THE    KWAKIUTL    INDIANS. 


657 


Wlien  he  thus  leturus,  he  is  entirely  naked.  Vnnn  the  time  when 
lie  enters  his  house  it  beeonies  tabooed.  A  rope  huns  with  red  cedar 
bjii'k  is  stretched  from  the  door  of  the  house  to  a  pole  ere(;ted  on  the 
beach,  preventinjif  the  people  from  passinjj  in  front  ol'  the  house  and 
compelling  them  to  go  behind.  A  large  ring  of  red  cedar  bark  is  fas- 
tened to  the  pole  in  front  of  the  house.  These  remain  on  the  house  for 
a  <iay  after  tlie  return  of  the  novice.  On  tiie  following  day  four  men 
l)uton  bearskins  and  [)lace  rings  of  red  ce.lar  baik  on  their  heads.  Thus 
attired,  they  go  from  house  to  house  inviting  the  people  to  see  thetbince 
of  the  novice  and  to  learn  his  songs.  W'lien  the  people  have  asseud)led, 
the  uncle  of  the  novi(!e  si)reads  blankets  on  the  floor,  on  which  the 
youth  dances.  Then  his  uncle  pays  the 
chiefs  who  tried  to  bring  him  back,  and 
distributes  blankets  among  the  other  peo- 
ide  also.  Ue  gives  a  feast,  in  which  two 
kinds  of  berries  are  served,  each  mixed 
\vith  grease.  ( Uiiefs  are  given  large  si)oons 
tilled  with  grease.  Their  iteoi)le  help  them 
to  eat  the  contents,  as  they  must  not 
leave  any  of  the  food  that  they  receive. 
After  the  ceremony  the  novice  is  called 
Laamg-a't  (a  peifect  man). 

People  who  want  to  become  members  of 
the  olala'  must  have  been  shamaus  lirst. 

The  following  description  of  the  initia- 
tion of  an  olala'  was  given  by  a  man  wiio 
had  gone  through  the  ceremony^  himself, 
but  wlio  is  a  Christian  now.  It  isa  (juestion 
to  my  nnnd  whether  the  ceremonies  at  the 
grave,  about  which  he  told  me,  were  actu- 
ally pert'ormed,or  wlicthcr  herellected  only 
the  dread  in  which  the  olala'  were  held. 

During  a  festival  when  he  was  to  be  in- 
itiated, his  friends  pretended  to  begin  a 

((uarrel.  They  drew  knives  ami  i)retended  to  kill  him.  They  let  him 
disa])i)ear,  and  cut  oil  the  head  of  a  ilummy,  wiiich  had  been  skillfully 
introduced.  Then  th(\v  laid  the  body  down,  covered  it,  and  the  women 
began  to  mour;i  and  to  wail.  Hie  mlstHves  gave  a  feast,  distributed 
blankets,  slaves,  cano***'.  aiwjl  <opper«.  -md  burnt  the  body.  In  short, 
tiiey  held  a  regular  Inner.*). 

After  his  disavv^araiHc.  the  young  man  resorted  to  a  grave.  Me 
took  the  body  (>  .t  -/'  the  j^avo  aiid  wrapped  the  blanket  abont  himself 
and  the  iKxly.  riiux  «+>  lay  with  r.lv*  corpse  for  a  whole  night.  The 
other  olai;i'  u  it.i.-i  i.^-..  f./>iti  ;i  .lie*  ,,,.<i.  in  the  morning  he  put  tlie 
bodyback  iii;.         'o  do  so  for  some  time,  in  order 

to  acquire  <'/  i  ■  0.     jf^  th**!  t4mc  att#  ^iiH-  »  whole  year  after  he  was 


Kig.  2111. 

liATTLK    WITH     liKSKiN    UKl'UESL.NTira 
Tllli   Kll.I.l:U    UllAI.K 

Haidu 

■:il     N".  Viii;>4,  I'.S.  N.    .M.     ChIIilU-.I   by  J.  (J. 


liot  seen  b.v 

NAT  M 


by  the  olala' 


WT 


658 


REPORT    OF    NATIONAL   MUSEUM,  1895. 


tl 


•     I 


FiK.:;ii. 

UATTLE. 
ll>ii(lu. 

1.  s.  M,  M.      (■..Il,ci,-,1  l.x  .1.  (..  Swim. 


A  year  after  his  disai)pe5iraiu'e,  his  nephew  invited  all  the  tribes  to 

bring  him  baek.     This  was  done  in  tlie  same  manner  as  described 

above  in  the  case  of  initiation  of  the  Iole'ui.    Finally  his  whistles  were 

heard,  and  he  ai)peared 

on  the  roof  of  the  house 

(aying  "a  lalalalala!" 

He  disappeared  again, 

and    in    the   following 

night,  after  prolonged 

dances,  he  was  seen  on 

the  hills  dancing  in  a 

tire,  which  he  had  built 

in  such  a  manner  that 

when  he  danced  behind 

it  he  ai)peared  from  the 

village  to  be  standing  in 

the  tire.    The  following- 
day  hea])peared, carried 

by  his  totem  animal. 
The    G-ispawadu- 

wE'da  are  brought  bacic 

by   a  killer  whale,   as 

described    above;    tlie 

Laxk-ebo'  by  a  bear,  the  Laxski'yek  on  the  back  of  an  eagle  which  rises 

from  underground,  the  Qanha'da  on  the  back  of  a  frog.   Sometimes  the 

novice  ai)pears  on  a  ]>oint  of  land  some 
distance  from  tlie  village,  carrying  a 
corpse  in  his  arms.  Then  he  is  said 
to  walk  ovei'  the  surface  of  the  water 
and  to  come  ashore  in  front  of  tlie  vil- 
lage. This  is  accomplished  by  means 
of  a  raftwMiich  is  cov«ned  with  i>lanks, 
and  burdened  so  that  it  tioats  a  short 
distance  under  tiie  snifaceof  the  water. 
It  is  i)ullt'd  by  means  of  a  rope  by  some 
of  the  otluu-  (tlala'  wliile  the  novice  is 
dancing  on  it,  so  that  the  impression 
is  conveyed  that  he  is  approaching  on 
the  surface  of  the  water.  When  he 
reaches  the  village,  he  eats  of  tlie  body 
which  he  is  carrying,  and  one  or  other 
of  the  ciiiefs  kills  a  slave  and  throws 
the  body  to  tlu^olala',  who  dev(mr  it.  It 
is  said  that  before  eating  hunum  tiesh 
the  olala'  always  use  emetics,  and  that 
afterwards  they  tickle  their  throats 
with  featliers  to  insure  vomiting. 
In  all  feasts  which  take  place  duiing  the  dancing  season  the  olala' 

receives  his  shan^  tirst,  and  nobody  is  allowed  to  eat  until  after  he  has 


Fig.  212. 

K,\TTLK. 

Halila. 

Cat.  No.  '«v»\,  V.  S.  N.  M.    CollrcleJ  bv  J.  u.  .'<ivii 


tsmsmssi 


SBBi 


sspow 


THE    KWAKIUTL   INDIANS. 


659 


tribes  to 
[escribed 
ties  were 


Incli  rises 

times  the 

ill  1(1  some 

irryiiij?  a 

le  is  said 

le  water 

r  tlie  vil- 

y  means 

I  i>lanks, 

s  a  slioi't 

ic  water. 

liy  some 

ii(»vi<'('  is 

yrcssioM 

liiiij;'  on 

^Vhen  lie 

Mic  body 

«ir  other 

d  throws 

•  iirit.  It 

Kill  llesli 

and  that 

throats 

111};"- 

:he  olala' 

'v  he  has 


Fi),'.213. 

iVOODKN    UATTl.K   IIKl'UK.SENTI.N((  A 


Tlingit. 


begun.    He  has  a  spoon  and  adish  of  his  own.    These  are  wound  with  red 

cedar  bark.    Those  who  have  formerly  been  olala'  are  the  servants  of 

the  new  member  of  the  society  and  brinj;-  him  food.    When  he  hears 

the  word  lo'lEk  (ghost),  he  grows  excited  and 

begins  to  bite  again.    After  he  ceases  to  bite 

and  t()  devour  human  tlesh,  a  heavy  ring  of  red 

cedar  bark  is  jjiaced  around  his  neck,  and  he 

is  led  slowly  around  the  fire.    The  ceremony  is 

called  "making  him  heavy"  (sEp'a'lyix),  and 

means  that  he  is  by  this  weight  prevented  from 

Hying  away  and  growing  excited  again.    After 

his  initiation  he  must  stay  in  his  room  for  a 

whole  year.    After  biting,  he  must  chew  the 

bark  of  "devil's  club''  (woo'nist),  which  acts 

as  a  purgative. 
I  received  the  following  description  from  the 

Tsimshian.     It  seems  tliat  their  customs  and 

those  described  before  are  practically  identical. 
During  the  dancing  season  a  feast  is  given, 

and  while  the  women  are  dancing  the  novice 

is  suddenly  said  to  have  disappeared.     It  is 

supposed  that  he  goes  to  heaven.     If  he  is  a 

child,  he  stays  away  four  days;  youths  remain 

about  six  days,  and  grown-up  persons  several 

months.    Chiefs  are  supjiosed  to  stay  in  heaven  during  the  fall  aiiiJ  the 

entire  Avinter.     When  this  jteriod  has  elai)sed,  they  suddenly  reajjpear 

near  the  beach,  (tarried  by  an  artiiicial  monster 
belonging  to  their  crest.  Then  all  tlie  members 
of  the  secret  society  to  which  the  ii(»vice  is  to 
belong  gather  and  walk  down  in  yrand  proces- 
sion to  the  beach  to  fet(!li  the  cliild.  At  tliis  time 
his  i)arents  bring  ])resents.  ])articularly  elk  skins, 
strung  upon  a  rojjc  as  long  as  tlie  jirocession,  to 
be  given  at  a  subse(iuent  feast.  Tlie  people  sur- 
round the  novice  and  lead  him  into  every  house 
in  order  t(»  sliow  tliat  Ik^  has  returned.  Tlieii  lie 
is  taken  to  tlie  liouse  of  his  larents,  and  a  large 
bunch  of  red  cedar  hark  is  fastened  o\  ei-  (he  door 
to  show  that  the  house  i-i  taliooed  and  nobody 
is  allowed  to  enter.  The  ehief  sings  while  the 
cedar  bark  is  being  fastened.  In  the  afternoon 
the  sacred  house  is  ])iej)iiied  for  tlie  dance.  A 
section  in  the  rear  of  the  house  is  divided  off  l>y 

means  of  curtains;  it  is  to  serve  as  a  stayc  on  which  the  dane(!rs  and 

the  novice  aj)pear.     VVIkmi    all    is   read  v.  messengers,  carrying   large 

carved  batons,  are  sent  around  to  invite  the  members  of  the  society,  the 


1.    N".  743,1:1,  r.  S.  N.  M.     (■..||,,rl,„l  l.y 
,1.  ,1.  Mrl,,,:lli. 


FlK.214. 

MASK    UKI'llE,SKNTlNa  THE 
•<I'1KII    OK  SI.KEI". 

Tsliiisliiuu. 

iTciMi  .-1  »kelrh  ihmIi'  111  til.,  W.irl.l'B 
('«»luiiilti;iti  KxiMwilinn. 


f*i- 


H~' 


1  ii 


■r 


G60 


REPORT   OF   NATIONAL   MUSEUM,  1895. 


cliicf  first.  The  women  sit  down  in  one  row,  nicely  dressed  np  in  bntton 
bliink<'ts  iind  their  fiiees  painted  red.  The  chief  Ave;u>-  tlie  ainhiilait-— a 
carving"  rising  from  the  forehead,  set  witli  sea-hon  barl)s,  and  with  a 
long  drapery  of  ermine  skins  (see  Phite  47) — the  others,  the  cedar  bark 
rings  of  their  societies.  Tiien  the  women  begin  to  dance.  After  a 
while  a  i>rominent  man  rises  to  deliver  a  speech.  He  says:  "All  of 
you  know  that  our  novice  went  ujt  to  heaven;  then  he  made  a  mistake 
and  has  been  returned;  now  you  will  see  him."  Then  he  begins  the 
song;  the  curtain  is  drawn  and  masked  danceis  are  seen  surrounding 
the  novice  and  reitresenting  the  spirits  which  he  has  encountered  in 
heaven.  At  the  same  time  eagle  down  is  blown  into  the  air.  After 
the  dance  is  over  the  presents  Avhich  were  strung  on  the  rope  are  dis- 
tributed among  the  members  of  the  secret  society. 

The  novice  has  a  beautifully  painte<l  room  set  apart  for  his  use.  Re 
remains  naked  during  the  dancing  season.  He  must  not  look  into  the 
fire.  lie  must  abstain  from  food  aiul  drink,  and 
is  (Uily  allowed  to  moisten  his  lii)s  occasionally. 
He  wears  his  head  ring  continually.  After  the 
ceremonies  are  all  finished  the  festival  of  "  clothing 
tlie  novice"  is  celebrated.  He  sits  in  his  room 
quietly  singing  while  the  ])eople  assemble  in  the 
house.  His  song  is  heard  to  grow  louder,  and  at 
last  he  nuikes  his  appearance.  He  has  put  off  his 
ring  of  red  (;edar  bark.  Then  the  ])eople  try  to 
throw  a  bear  skin  (jver  him,  which  they  succeed  in 
doing  only  after  a  severe  struggle.  All  the  socie- 
ties take  part  in  this  feast,  each  sitting  groui)ed 
together.  The  uninitiated  stand  at  the  door.  This 
ends  the  (ceremonies. 
The  initiations  are  repeated  from  time  to  time,  and  the  rank  of  a  per- 
son becomes  the  higher  the  more  frequently  he  has  gone  through  the 
ceremony;  but  nobody,  (dwefs  excepted,  can  be  a  member  of  more  than 
one  secuvit  society.  The  sEudialai't  are  in  so  far  a  preparatory  step  to 
the  societies,  as  everybody  who  wants  to  enter  them  must  have  acquired 
the  sEuduvlai't  first.  A  member  of  one  of  the  other  societies,  namely, 
the  meiLa',  noiiLE'm  or  olala',  can  not  enter  any  other  society,  but 
remains  in  the  society  in  which  he  has  been  initiated.  Those  who  have 
passed  twice  through  the  sEudialai't  ceremonies  are  called  ts'e'ik. 

XIV.  The  Gkowth  of  the  Secret  Societies. 

The  secret  societies  of  the  Kw^akiutl,  as  we  know  them  nowadays, 
are  undoubtedly  a.  complex  growth.  We  will  endeavor  to  elucidate,  so 
far  as  jmssible,  the  history  of  their  development  by  means  of  the 
nuiterial  presented  in  the  ])receding  ])aper, 

A  comparison  of  the  ceremonials  of  the  various  tribes  of  the  Xortli 
l*acitic  Coast,  which  were  briefly  described  in  the  last  chapter,  does 


MASK    KKl'HF.SKNTI.NIi     THE 
COI-l). 

TginiHhiaii. 

Krmii  11  nki-lih  inn.lr  al  tli^  Wcrlil's 
C'liluiiiltiau  KxiP'tsiliiifi, 


THE    KWAKIUTL   INDIANS. 


661 


socie- 
fouped 
This 

a  pev- 
5I1  the 
e  than 
tep  to 
quired 
amely, 
ty,  but 
o  have 


adayfs, 
^ate,  so 
|()1'  tlie 

Xortli 
|i',  does 


tiot  leave  any  doubt  that  they  are  in  the  main  derived  from  tlie  same 
source.  >^ot  on'y  are  the  ceremonials  much  alike,  but  even  their  nanies 
are  identical.  Among  all  the  tribes,  the  badges  of  the  ceremonials  are 
made  of  cedar  bark,  which  is  dyed  red  in  the  Juice  of  the  alder.  Head 
rings,  neck  rings,  and  masks  are  worn  by  the  dancers.  The  i)erform- 
ances  themselves  are  essentially  the  same  from  Alaska  to  -Inan  de  Fucji 
Strait,  liut  the  most  certain  i)roof  of  their  common  origin  lies  in  the 
identity  of  name  among  the  various  tribes.  Among  the;  Haida,  Tlingit, 
and  Tsimshian  we  find  the  names  olala,  me'iLa,  and  nn'uLEiu,  whidi 
belong  to  the.  ceremonial  of  tlu;  Kwakiutl  as  well.  Among  the  liilxula 
the  names  can  not  be  derived  from  the  same  words  as  among  the  other 
tribes,  but  there  the  ceremonial  itself  is  almost  identical  with  that  of 
the  Kwakiutl.  It<!ertainlydoes  not  ditfer  more  from  the  ceremonial  as 
described  here  than  that  of  other  tribes  of  Ivwakiutl  lineage  differs 
from  the  ceremonial  of  the  Kwakiutl  proper.  Besides  this,  the  names 
of  the  dancers,  if  not  those  of  their  dances,  are  very  often  borrowed 
frouj  the  Kwakiutl.  Turning  to  the  south,  we  find  the  Xootka  as  well 
as  the  Salishan  tribes  -who  practice  the  ceremonial,  terming  it  by  the 
two  names  Lo'koala  and  no'iiLKm,  both  of  Avhich  are  names  used  for 
portions  of  theceremoniai  of  the  Kwakiutl. 

The  following  table  exhibits  the  terms  that  are  used  to  designate 
parts  of  the  •ceremonial  among  various  tribes: 


Kwakiutl. 

Haida  and    Tsiiu- 
shian. 

ts'P'ik  (p.  fi(iO). 

Olalii'  (p.  651). 

loLK'ni,       llflLK'ni 

(p.  (ir.i). 
ni(''ii,a'  (}).  651). 

Nootka. 

Salish. 

ts'iVeqn. 
Lo' koala, 
o'liila. 
iio'ni.Km. 

niO'iLa. 

tsa'yeii  fp.  642). 
1,0  koala  (p.  6:i2). 

noni.K'm  (p.  644). 

i.o'koala  (p.  645). 
uOnLE'm  (p.  645). 
mr'ii.a'  (p.  645). 

As  all  the  words  which  1  have  enumerated  belonged  originally  to  the 
Kwakiutl  language,  there  can  be  no  doubt  that  the  ceremonial  of  the 
Kwakiutl  has  influenced  those  of  the  neighboring  tribes  to  a  very 
great  extent.  It  does  not  follow  necessarily  that  no  secret  societies 
existed  before  the  Kwakiutl  exerted  tlieir  intluence  over  the  ])eople  of 
the  coast.  On  the  contrary,  the  wide  distribution  (»f  sectret  societies 
and  the  general  similarity  of  the  underlying  principle  all  over  Xorth 
America  make  it  probable  that  sucli  societies  did  exist.  But  there  can 
be  no  doubt  that  their  present  (character  was  attained  among  the 
Kwakiutl,  from  whom  the  societies  in  their  present  form  spread  over  a 
vast  territory.' 

The  question  then  arises,  How  did  the  societies  acquire  their  peculiar 
characteristics  among  the  Kwakiutl  ?    1  may  be  allowed  at  tliis  j)lace  to 


'It  can  not  be  proved  th.at  any  connection  exists  l)etwpen  tlie  hawi'nalai.  cei'e- 
nionioB  <lt'H('ril>ed  on  i)a;rc  4!)5  and  the  Hun-dance  ceremonies  of  the  Sioux  and  Hlack- 
feet,  but  tlieir  analogy  ih  quite  striking. 


-?,■       V 


062 


RKPOHT    OV    NATIONAL    MUSEUM,  1895. 


I 


:3 


refer  to  what  I  stated  i)revi(>u.sly  (pp.S.'W,  .'i3(!)  in  regard  to  the  {?rowth 
of  the  chin  system  of  tlie  Kwakiutl  tribes.  I  pointed  out  that  this 
system  j)robahly  attained  its  i)resent  development  under  the  impetus 
of  the  elan  system  of  tiie  northern  tribes:  that  the  social  distinction 
connected  with  the  ]>ossession  of  a  <!lan  lej^end  jjave  a  sulllcit'nt  sujfges- 
tion  to  the  mind  of  the  Indian  to  turn  his  ima}?ination  in  this  direction, 
and  that  t  lie  hereditary  manitou  i)rol)ably  became  the  totem  of  the  clan. 

The  close  similarity  between  the  clan  lejjends  and  those  of  the  a(M|uisi- 
tion  of  spirits  presiding  over  secret  societies,  as  well  as  the  intimate 
relation  between  these  and  the  social  organizations  of  the  tribes,  allow 
us  to  apply  the  same  argument  to  the  {consideration  of  the  growth  of 
the  secret  societies,  and  lead  us  to  the  conclusion  that  the  same  i)sy- 
chical  factor  that  molded  the  clans  into  their  present  shape  molded  the 
secret  societies. 

If  this  argument  is  correct,  we  must  exjject  that  the  legends  of  the 
secret  societies,  although  belonging  to  the  most  sacired  myths  of 
the  tribes,  show  indi(vatioiis  of  foreign  inliuences,  as  these  must  have 
ottere<l  the  material  for  the  suggestions  which  gave  rise  to  the  myths. 
I  will  not  at  this  ])lace  ente,"  into  a  detailed  discussion  of  these  tradi- 
tions as  I  have  done  so  in  another  publication.'  I  have  shown  that 
all  legends  of  this  region  arc  of  comi)lex  origin,  and  that  they  nuist 
have  been  carried  over  enormous  distances  from  tribe  to  tribe.  This  is 
true  as  well  of  the  more  insigniticant  tales  as  of  the  most  im])ortant 
myths,  such  as  creation  legends,  and  the  legends  of  the  origin  of  the 
secret  societies.  To  give  only  one  or  two  examples:  In  the  tale  of  the 
origin  of  the  cannibal  society  of  the  lle'dtsmi  (p.  401),  it  is  told  how  a 
woman  gave  birth  to  a  number  of  dogs,  who  attained  the  secrets  of  tiie 
cannibal  so(;iety.  This  tale  is  found  over  the  whole  of  the  northwestern 
portion  of  North  America,  among  all  the  Athapascan  tribes,  aun)ng 
the  Eskimo,  and  all  along  the  North  J'acitic  Coast.  Only  in  this  sin- 
gle instance  is  it  connected  with  the  origin  of  the  secret  societies,  and  I 
concilude,  therefore,  that  a  foreign  storj^  l»as  been  endxxlied  in  this  myth. 

Wliile  here  the  foreign  ])ortion  of  the  myth  forms  only  a  slightly 
ccmnected  incident  of  the  tale,  foreign  material  is  much  more  closely 
interwoven  with  the  whole  fabric  in  the  most  important  one  of  all 
the  legends  of  secret  societies,  viz,  the  tale  of  BaxbakualanuXsT'wac. 
When  we  compare  this  myth  with  the  creation  myth  of  the  Chinook' 
we  find  a.  remarkable  resemblance  in  certain  parts  of  tlie  legends. 
The  grandmother  of  the  divinity  of  the  Chinook,  wIhmi  a  child,  was  car- 
ried away  by  a  monster.  Their  child  became  tlie  mother  of  the  culture 
hero,  and  by  her  help  the  monster  was  slain.  Among  the  Ivwakiutl,  the 
cannibal  spirit  carries  away  a  girl,  and  is  linally  slain  by  her  help. 
In  one  version,  their  child  becomes  the  new  ciinnibal  si)irit.  There 
exist  several  stories  on  the  west  coast  of  Vancouver  Island  which  form 


'  "  Indianisrho  Sagpii  voii  dcr  Nord-Pacifischon  Kiisto  Amorikds,"  I^erliii,  1805,  p. 
329. 

'^"  Chinook  Texts,"  HuUetiii  T  20ot'tlio  Hiireaii  of  Ethnology,  WaHliington,  189t,  p.9. 


mm 


mytli. 

li-htly 

closely 

e  of  all 

L.Sl'WiU'. 

hinook ' 
egeiids. 
as  <!ar- 
ulture 
utl,  the 
!V  help. 
Tiiere 
ill  form 

1895,  p. 
1891,  p.9. 


THE    KWAKll  TL    INDIANS. 


663 


probably  the  (loiiiiectinjx  links  between  these  two  legends.  Fnrther- 
mor*',  th(^  important  incident  of  the  ina;;ic  llifjiit  which  ligiires  in  the 
Kwakiutl  lefjend  (i).  100)  has  so  wide  a  distribution,  not  only  on  the 
Pacific  (Joast  but  also  in  tlie  Old  World,  that  we  must  consider  it  a 
foreign  element  in  tiiis  myth.' 

These  instances  siiow  that  the  myths  referring  to  tiie  ceremonial  are 
of  ('omplex  origin. 

I  will  ]><)int  out  anothei"  ])ecnliarity  of  these  traditions:  When  we 
compare  the  legends  as  told  by  the  various  tribes  of  the  coast,  we  find 
that  the  ceremonial  is  d<Mived  from  a  variety  of  myths.  Home  men 
obtained  it  from  lliixbakurihinuXsi'wae,  others  from  the  wolves,  still 
others  brought  it  down  from  heav»'n.  The  legend  of  the  Tsimshian  tells 
that  a  hunter  ol)tained  it  from  a  bear  who  took  hiui  into  his  lodge  in 
the  interior  of  a  rock  (p.  ()."»2).  Traditions  which  are  entirely  distinct 
in  <'.haracter  and  origin  are  brought  forward  to  exjdain  the  origin  of 
the  same  ceremonial. 

What  does  this  jn-ove  ?  We  have  seen  that  none  of  the  tales  referred 
to  can  be  considered  as  a  growth  of  the  genius  of  any  of  these  tribes 
unintluenced  by  any  foreign  sources.  All  the  traditions  are  full  of  for- 
eign elements  whicli  can  be  traced,  stej)  by  stej),  to  distant  regions. 
When  we  see,  therefore,  that  the  same  ritual  is  explained  by  a  variety 
of  traditions,  wc;  must  conclude.that  in  this  region  at  least  the  ritual  is 
older  than  the  tradition  refeiring  to  the  ritual;  that  the  former  must  be 
(considered  as  i)rimary,  the  latter  as  secondary. 

I  believe  the  source  of  the  ritual,  as  well  as  of  the  legends  which  are 
connected  witli  it,  must  be  looked  for  in  the  advantages  and  the  pre- 
rogatives which  the  membership  of  secret  societies  gives.  This  must 
have  caused  a  desiie  to  ])oss«!ss  such  membership,  which  either  led 
men  to  acipiire  membershi])S  in  existing  societies,  or,  where  these  were 
not  snflicient,  for  the  people  to  invent  new  ones.  Of  course,  I  do  not 
mean  to  say  that  the  Indian  invented  traditions  consciously  and 
inte?itionally,  but  that  the  desire  excited  his  fancy  and  his  whole  state 
of  mind,  and  that  in  this  manner,  aftei-  approjjriate  fasting,  the  oppor- 
tunity was  given  for  hallucinations,  the  material  for  which  was  neces- 
sarily taken  from  the  existing  ideas,  or  from  the  ideas  of  neighboring 
tribes.  These  are  the  ])eculiar  phenomena  which  were  set  forth  by 
StoU  in  his  book  on  Suggestion,  and  1  think  in  a  deeper  manner  by 
Tarde  in  his  book  on  the  Laws  of  Imitation. 

It  is  easily  understood  how  the  exciting  aspect  of  the  ceremonial  of 
the  cannibal  society  caused  a  young  man  who  had  gone  fasting  to 
believe  that  he  saw  in  his  hallucinations  the  same  spirit  under  new 
conditions,  and  to  tell  of  his  experience  after  his  retuiii.  As  the 
notion  had  become  established  that  the  spii'it,  after  having  been  seen, 
had  a  tendency  to  reappear  to  the  descendants,  an  oj)portunity  was 
given  for  the  formation  of  a  new  place  in  the  secret  society.     We  may 

'For  .1  roiiiiiikiible  iiiialofjiiP  of  tbis  tradition  colh^cted  ainoiiff  tlie  (rolds  of  Amoor 
River,  see  "G1o)»uh,"  LXXI,  pufjo  !ti>. 


'  : 


ill 


UH 


664 


REPORT   OP    NATIONAL    MUSRUM,  189r.. 


I- 


therefore  ussnme  tliiit  the  psy«'hoh)j,Mcal  e\i»Iimatioii  for  the  develop- 
ment of  the  (ioinplifiited  system  of  tlie  iiuMiiberslii|)  in  secret  societies 
lies  in  the  eoinbiiied  action  of  the  social  system  on  the  one  hand  and 
the  method  of  accpiirinfj  manitons  on  the  other. 

While  these  considerations  explain  the  variety  of  forms  of  the  secret 
societies  and  prove  that  the  mytlis  on  which  the  ritual  is  ai)i)arently 
fcmnded  an^  i)rol)ably  se(!ondary  in  (tliariictcr,  tlu'y  do  not  j^ive  a  clew 
to  the  origin  of  the  siM-ret  societies  and  of  the  jxHUiliar  customs  con- 
nected with  them.  There  are,  however,  indications  which  allow  us  t(> 
conclude  that  these  customs  had  their  origin  in  methods  of  warfare. 
First  of  all,  the  deity  VVina'liigMlis  is  considered  the  bringer  of  the  c<'re- 
monial.  This  name  means  "the  onc^  who  makes  war  upon  the  whole 
world,''  a. id  lie  rules  the  mind  of  man  at  the  time  of  war  as  well  as 
during  the  period  of  activity  of  the  secret  so(!ietics.  For  this  reiison, 
also,  the  secret  societies  are  in  action  during  times  of  war,  in  winter  as 
well  as  in  summer  (see  ]).  4-!>).  All  the  oldest  songs  of  these  socie 
^ties  have  rcfiirence  to  war;  tlie  <'annibal,  the  bear  diincer,  and  the 
fool  dancer,  are  considered  as  chief  warriors,  and  fall  into  ecstasies  as 
soon  as  they  have  killed  an  enemy.  All  this  seems  to  indicate  that 
the  origin  of  the  secret  sixtieties  has  a  close  connection  with  warfare. 

lint  one  thing  moie  must  be  considered.  The  customs  which  we 
^observe  nowadays  are  evidently  a  modern  develo])nu'ntof  more  ancient 
forms.  The  ceremonial  of  cannibalism,  which  nowadays  is  the  most 
important  part  of  the  whole  ceremonial,  is  known  to  have  been  intro- 
duced among  the  vaiious  tribes  recently,  although  its  foundation,  the 
idea  of  the  existence  of  a  spirit  who  is  killing  ])eople,  is  present  among 
all  the  tribes.  The  Ivwakintl  state  uniforndy  that  the  custom  of 
devouring  men  was  introduced  among  their  tribe  about  sixty  years 
ago,  and  that  it  was  derived  from  the  Ile'iltsu(|.  We  also  have 
conclusive  evidence  that  the  custom  was  ac(|uired  by  the  Tsinishian 
not  more  than  seventy  years  ago,  and  that  they  also  obtained  it 
from  the  He'iltsu(i.  Therefore  there  is  no  doubt  that  the  custom  origi- 
nally was  con  lined  to  the  small  territory  of  the  Ile'iltsuq.  Among  the 
southern  tribes  the  action  of  the  cannibal  was  contined  to  his  taking 
hold  with  his  teeth  of  the  heads  of  enennes,  which  were  cut  oif  in  war. 

The  form  in  which  the  ceremony  of  cannibalism  of  the  He'iltsu(i 
appeared  lirst  was  the  following:  A  slave  was  killed  by  his  owner,  and 
then  was  tcu'u  and  eaten  by  the  cannibals,  or  pieces  of  flesh  were  torn 
with  the  teeth  from  tlu^  arms  or  the  chest  of  people,  or,  finally,  corpses 
which  were  prepared  in  a  i)articular  mnnner  were  devoured  by  the  can- 
nibal. The  first  of  these  customs  shows  clearly  its  close  connection 
witii  warfare.  The  slave  is  the  booty  of  the  cannibal  or  of  liis  relatives, 
and  by  slaying  him  the  victory  is  once  more  brought  before  the  eyes  of 
his  admiring  friends.  It  is  hardly  ])ossible  to  prove  definitely  that  the 
secret  socdeties  have  developed  exclusively  from  customs  relating  to 
warfare,  but  I  believe  my  remarks  have  made  clear  the  close  connection 
between  the  two  phenomena. 


1  -,1,  ' 


1.  f  ■    ' 

•5 if';,  ' 


develop 

Hocietioa 

land  iiiul 


lio  sp(!ret 
)l)iirentl.v 
ve  a  clew 
oiiis  con- 
low  us  to 
'  warfare. 
'  the  ccrc- 
he  whole 
,s  well  as 
is  reason, 
winter  as 
Bse  socie 
,  and  the 
itasies  as 
cate  that 
warfare, 
vhicli  we 
e  ancient 
the  most 
!en  intro- 
ition,  the 
it  among 
istom  of 
ty  years 
Iso  have 
siinsbian 
tained  it 
um  origi- 
nong  the 
8  taking 
in  war. 
I(''iltsu(i 
ner,  and 
ere  torn 
corpses 
the  can- 
inection 
elatives, 
'.  eyes  of 
that  the 
itin;-'  to 
inection 


[To  page  336.] 
THK  ORICIX  OF  THE  CLAN  O'MAMTS'HN'OX  OK  THK  LASQ'RXOX. 

(r'a'x'amlac  Dz'i'lqoaloLEla  Lawis  sa'sEmc  yix  Sc'paxacs  i.r»  YiVt]"-   1 

Caiiii' III' it,  is  sjiid         l)/.'l'li|iiiilr>l.Kla  anil  IiIh        rliililrt'ii      tlint     Sliiiiiii;;  down   iiiiil 

EiifKinaT'  xa  ts"EdiV(i  Lo  (i-c'xdEn  LEwa  a'Lc  xonri'ksc  l)iVdo«|()ana(|f'- 

Flr«t  sixiiikcr  tli;it       woniiin      iiml       (Ii'xilKii  and         last        liis  cliild.      Si'cinf;  I'lnni  <ine  inr- 

niT  til  tliii 

sEla.     K-'c'slac    <;"a'xr'   (jiVnEnias    l)z'i'l(|oaloLEla   yix   L'c'sEhKia   (ja 

ntlicr.         Nut,  it  is  sniil        rainr  tim  wilV  iit'  l)/.'i'l(|iialiii.Kla  tliat        sun  wiMiiiin        I'nr 

hr-'n-'iif^    mas   (la'samasc   L'»''sKlaqa    xa    L'c'sEla.      llc'lat'a   iiKtifi'xa 

lit-r  liniii);        wlio         niaki's  walk         sun  wuniaii         tlii>  hiiii.  I'ut  Ih'  laniodown 

O'manis  yix  D/Zi'ltjoaloLEla  Lawis  sa'sEm.     Hc'x-'ida  am  lawis  (r-c'x-   5 

O'lnan'n        that  Dz'iiiioalni.KJa         niid  his    rliildroii.  Itijjlit  away      it  is  said  (Ji-'x- 

dEn  la  (jiVs'ida  la'xa  Wa'k'V'<icsLa.     La  do'x'oaLEla  xa  nEqa'ts'acp"^ 

<lKn     wiiit   III"  walked     tii  tin'      Hent  Uay  its  iinnu'.        Ho  discovorud  t)i«  ten 

went 

Xua'k'nna  niExc's  laq.     La'lae  wunwl'k'a(|,  laani  lawis  lax  a'Laca  sa 

ramies  spread  I iM    tliere.  'riien       lie  Iiid  tVoni  them,  lio  went  it  is  said     at  inland       of 

the  beach  it  i.s  said  the 

Xua'Xuak'una.     Lac  G-c'xdEn  dExwuLtVi'lis  laq.     La'lar-  yfi'iiVg-aLc 

canooH.  Tlion       U'e'xdEii       Jumped  out  of  tlm    there.         Then  ho  spoke 

woods 

da  nemtt'k'uc  bKgwa'nEm:     "Ma'sos  ya'lag'iliscx,  (I'c'xdEn?"  nc'x'- 

the  one  mail:  "  What  you  workiii);  for,  (ie'xdKii  ?"        lie  was 

srdac  (l"c'x(lEn.    La'lae  na'naxma'ysi:  "^a'I^)(Joasta'yin  lor,."'     Lfi/laclO 

told         (I'e'xdF.n.  Then  horejilied:  "  I  am  tryinji  to  (;i't  a      from  Then  it 

inaKieal  treasute         you."  is  said 

wuLr^'lJ'c'xdEna  xabEgwa'nEmc:  "Mar-'noxoas?"    Lniac  nfi'naxmayc 

asked  (i'e'xdEli        the  man:  "Of  what  tribe  are  Then  it        ho  answered 

ymi/ "  is  said 

da  bEgwa'nEmax:    "Ma'x'enoxu'nux.      TIau'xwidox   alcwats'ii'xsnOx 

till'  man:  "  W«  are   killer  w  hales.  He  liroke  it  our  hunting  ranoe 

g'i'(]ainaycx."     Lil'lac  wuLfi's-riwc  (r-c'xdEn  Ifix  fEmyo.sr'  xcs  Xufi'k'- 


:  I 


this  ihief." 


Then  it       he  was  a.sked 
is  said 


Ge'xdEn 


at 


si'wiiiK         for 
material       his 


uncxs  hau'xwidac.     La'lae  nc'La  sa  doT-x.     "Ha'g-a  ax'c'dEx  doc'xa," 

noe         it  was  hrokon.  Then  it     ho  said  of      cedar  "(io  take  cedar 

Is  said  the    twigs:  twi^s," 

ncXso  lac  (l-c'xdEn.     La'lae  qa's'ida.     K*V''slat'a  <iii/r.axs  g-a'xac  dii'la  1") 

ho  was     it  is      (i'c'xilEn.  Then  it     he  walked.  Not  ho  went         loii';  1 ame     <'arry- 

told       said  is  said  ing 

xa  dawc'x  qa  s  tsa'wis  laxa  bEgwa'nEm.  La'lae  da  bEgwa'nEm  aaLtsa'la 

tho      cedar        to      give  them  to  the  man.  Then  it    the  man  hroke  to 

tw^igs  is  said  pieces 

xa  do'wcx:  "Ma'se  xa'nLEla  g'iLa'sik-  tE'hjoaT'    Lfi'lac  da  bEgwa'nEm 

tho       cedar  "What         niak(>s  it  weak?"  Then  it    the  nian 

twijjs:  is  said 

yfi'laqa  xa  TiEmo'lcuc  bEgwa'nEm  (ja  Ics  ax'c'dEx  sE'bcsa.     La'laf'  da 

sent         the  one  man  to      go  take  twisted  on         Then  it     the 

lieach  (  0  is  sail! 

665 


IMAGE  EVALUATION 
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Photographic 

Sciences 
Corporation 


23  WEST  MAIN  STREET 

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v*>    ^    *.    <■•  Vi 


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666 


KEPOHT   OF   NATIONAL    MUSEUM,  1895. 


• 


1  bKjjwfi'nEm  (Izi'IX'wida.      K*V''8lat'a  (|si'Lax8  g-ii'xaf' da'la  xa  sE'lbr-s. 

niiiM  run  N'ut  It  m  niiiil  \<>»K         lio  cnmit  I'arrviiit;  tlio  I  wiHtuil  on 

linni'li  ( I) 

LiVltM''  da  bEffWil'iiKin  t'E'inx*'  it  xa  Xua'k'iina.     La'laT'  d/i'XsRintsa 

iiiuii  srui'tl  tilt'  ciiiimt. 


Tlifn  it    till- 

Ih  Hllill 


Tlu'ii  it      III' riililMMl  on  to  it 
Ih  Hllill 


qoalr^'k-I  laxis  t'Eiiia'y*'.    liaaiii  ^oa'La.    La'lat't^M'qainayaaama'x'tMiox 

giiin  (Ml  liJH         Hi'iiiii.  That  wiiH  IliiiHiii'il.  Tlieii  tliiwliiiir         nr   klllfr  wIiiiIi-h 

the 

yix    Ilr''lil}ilag'ilis,    hr-'iKin   i,f''<iKiii   sa  g-i'tiauiaya  sa  niaa'inxV'iioX : 

tliiit  Hi'iiliiliiK'iliH.  Tliiit  wiih     tin- iiiiiiii-       of  I'liii-r  of  killer  wlialuH 

till-  tllK 

T)   "La'inoX  laLRii  xiii'lbalax  ina'sto  la'xAx  (x'r'xdEn  (la  sKk'i'lasoX   xa 

"TliiHoiir       will  ):ii  qiiiirt/.  liar|>oiin        to  tliin         (i't-'xilKii         to  H|Huir  tlio 

III.V  |lollll<!<l 

(loayi'm.     Ho'iuis  'i«^'le(iEiu  s  iME'iiLosElas  lo  MEiimEnlrM|a*la8,  qawis 

whale.  Audit  tlii>  iiiiiiu'h      of        Mk  iil/iHKla»        mil!         MK'iiinKiilri|ii'liiH.  iiiitl  it 

{fo'k"i.a«'»s  Ma'xf'xsr'k'ila  Lf-s  };M'»k"Laos.     La'Lt"'  ina'xV'noxLr'S  Lo'qulr*- 

your  future  killer  wlmlc  will       your  future  It  will      killer  wlialu     will       future 

hoiiHi'  iniiiitint!  he  liouHe.  be  lie  your     iIIhIi. 

Laos.     Ilo'iijis  liaJa'yu  Lo  (fula'sta  lEwa  xuiMx'T'x  xuta'yu  qa  s   saX- 

yiiiir.         Ami  the         death        and     the  water     and  the  quartz  knife  fur  iitrher 

hriiiKer  of  life  eiiueil  knife 

X'ii'LuH.''    Lii'lat'  wi'XstEudr'  da  iiiaa'mX V'ii»'»X  la'xis alr''watsV'.    La'lar^ 

your."  Tiien         they  launehed     the  kiUiT  whale  at  thoir  hiintiu};  ranoe.         Tlioii 

lOLEx-'O'dt''  da  Tuaa'inxV'iiox.     (l-a'xlar-  (J'r'xdEii  iiii'nak"   laxis  g-Ok". 

tlii'y  started     the         killer  wlialeH.  He  then  came      tie'xdKn  homo  to  IiIh       Iiouimi. 

Laa^m  sBk-a'  xa  q(»ayi'in  LEwa  <|'a'Ha.    Lag-iLtsr-  g'T'tiamOx-'ida. 

Thnii  he    N|ienred    the         whale       and  the  Hea  otter.         Therefore  ho  heeame  a  ehief. 

Lii'lat''   ("''tT't  tia'sMdc    G-f*'xdEii.     La'lar'    do'x'oaLEla   xa   \vi'\va»"»(i. 

Then         again       he  walked  (i'e'KdEn.  Thou  he  diHcovered       the         wolves. 

Wa'vs(|Em   lao  da  iiEin.     La'lar^  ina'LEinO  da  iiE'iur*  wi'waoq.    Lri'lat"' 

A  head  at  each     it  \n  the      one.        Then  it  ix      two  heads      the     other  wolf.  Then 

end  -said  aaid 

(»*r''xtlKii  laxtiasyil'yati'Eiitatnr'  xa  wI'wjwkj:  "Ma'sos  axsEwfi'iiMs?'' 

Ct'e'xdKii      there   to  Hjicak  to  the       wolves:         "  Wliat  you  doiiinyour' 

15 nf''x*laf'   (l*r''xdEii    la'xa    wi'waok".    Lfi'laO    Lr''lalc    da  wl'wanknax 

he  Naid  ti'i'xdKn  to  the  widve.'*.  Then       they  rulleil     the  widveH 

G-r''xdEii  (|a  lOs  liix  g-o'knas.     Lfi'lar  (T*f''xdEn  Xut"'lig'a'n(">  sa  nifi'LEiiic 

(i'e'xilRn       to     no      to     their  houHe.  Then  ti-e'xdEn        liu  wmh  |iut  on      of  two 

his  hack         the        headed 

wi'watlk".     LiVlat"^  la'g-aa  la'xa  d/'Ela'L,  g-o'kida  sa  xn'mdr*.     La'lar' 

widf.  Then  they         at  the  lake,  tho  villOKO      of     land  otter.  Tlieii 

arriveil  the 

ya'q'eg-aLt"'   da   wi'waok":     "Laanis  lf''<lEii»"»x8LEs    xu'mde."     liil'lar^ 

he  Hpoke  the  wolf:  "Xowyou  thiH  will  Iw  land  otter."  Then 

your  duni'H 

gM'Ix-'idt'  da  wi'wadk":  "  La'lat'  la'g'aa  lax  g-o'koa  sa  g-i'la.     "Laanis 

he  trotted    the  wolf.  Then  they  at        IiIh  hoiiae     of    fcriz/ly         Xowyou 

arrived  the      liear." 

2<)lf''<leiiuX8Li8  g'i'la.''    <i*a'xf'La  sa  L'a'sq'r'iiox  lr''idEnoX  sa  g'i'laLEwa 

tlilH  will  be  your        Krizz-ly  Therefore    the       Li'ihii'i'Dox  haviug  of   grir./.ly  and  the 

(lance  '  hear.  dunce  the     bear 

•    xu'mdf'.    La'lat'  qa'H'idayu  sa  wi'wat')k".     La'lat'  la'g'iia  lax  g-tl'kua 

lai)d(dter.  Then  walked  by  wolf.  Then  they  at        thehoiiHc 

the  arrived 

sa  wi'wai">k.     Ilao'LEla'yu  lax  g-O'kua  sa  g-r-'qainaya  sa  wi'w.it'ik  xa 

of  widf.  He  wan  taken  at     thehonxo     of  chief  of  widves         the 

the  the  the 

Lvqadt'-s   i)o'S(">aolaqa.     La'lat'   wiiLa'sawa:    "Ma'st'js  ya'lag'ilisax!" 

bia  name        Howling  woman.  Then  he  wbh  asked,  "what  youworkiiigf" 


,„. :^^-i.^A^,HmnrmfiL  ix.:!!,.., 


'lioX 


iitt'lier 
kiiit'it 


ioii !" 
Ivc.i 

l\V<l 

Lil'liU' 

Tlnn 

liiTlari 

Tli.'ii 


isax!" 


THK    KWAKIUTL   INDIANS. 


667 


La'lar'    nfi'iiaxina*'   (iM''xdKii:    "La'i.okoaH«layiii."      lifi'Iaf-   dzo'so   sa   1 

Thfii  III' aiiHWiTiMl  <i'>'X<leii  I  rniMo  tii  i!«l  a  nmcii'iil  'I'Ih'ii 


I  rniMK  til  n»l  a  tniif;ii'al 
trcHHiiri'. 


Ill'  WIIN         of 

nivi-n       till- 

iiia'st«i  'lEwa  \uiiitxii'inta;;'ila  'iKwa  lialri'yn  '|Kwa  l«-l*''i(la  xa  liaina'ii- 

liar|iiMiii      ami  till'        iiiakiii;;<<v<'r.vlliiiit:       anil  tin-       ilraiti         iiinl  tin-     ilaiiivH.      tli«        laiiKliint; 

liiirii  liriiiK'T 

xolal.  iKwa  <|riqV''KKlaL.     Lil'Iaxiia  n^'k-r'  i)o'ijoifoliMia  «|fts  h'^  wi'iia 

daiii'i'       anil  till-      iiioiii|iiitiiilaiiri>.        Then  M|>iiln       walil  llnwIInK  ^Vl>nlan     lliat  llii'>  tmiiaki' 

j{i>       war 

xa  (^ri'<i'i:<;wa'<lKXLa  li:auXi-ii'yas   sa   Ir-'liioalai-ayf'.     lifi'lac  Tso'kii- 

tlio  MantirH  tlii'ir  nanii'  tlieir  nanii'         nf  llir  triliiM  'I'lii-n  I'linor 

la^-iLa  lar  da  jr'i'qainayas.     n«'''x''ida  am  lawis  la  wi'iir  <la  wi'waok".   5 

Itii-akt'i'   it  JH   (III-  tlii'lr  cliii-r.  I!i);lit  iiwav     it  Is        :i:iiil     tlii'\  tiiiiiaKi-    tlir  woIvch. 

hhIiI  wi'IiI     war 

La'lsw  (ia'x''i(lK  xajj'i'qaiiu'Xdr'.     Mo'i/Kiik'iin  lar- da  (la'ff-ik".     (J'fi'x- 

TlitiM        tlit*v  I'll  III!    till'  rliii'f  |>iiHl.  Fiiiir  riitlioniH  liin    it  ii«    tlir       lirail  rut  'I'licv 

liiH  lii-ilil  lari*  Maiil  iitV.  rami, 

lao  tSiVyi  da <ia'}?Mik"  Iiix  (••r''xdEii.     Laani  tr''kii«'tV'dayii  liix  ( lM''xdKn. 

it  iH      tlii'V       till-         hi-aila  to        li'f'xtlKii.  'i'lirii     tlirv  wi'ir  liini);  mi      to  (i'l'xdKli. 

mciil      »'»ir  to  liiM  IiihI.v 

givin 

Ilr-'x-'ida    ainlawis     dzr-'dzasiVIt'    da    «|r'(ia'};"ikuax.      Lar    ii«''iiaku«' 

At  oiH'i'  it  Im  Maiil  tlii'V  Hi|iiriikril         tlir  lii-ii<N.  Tlicn  lii' wi-iit 

liiiiiii- 

(l-r''xdi;ii.     Laa'tii    'lo'kiialaxvs.     llr-'x-'ida    ainlawis    <|()ri'<io«'k"a    \a 

(i'l'MlKn.  Ilwas      his  nia;;ii'al  tr«a-<iiri-.  At  otiii'  it  is  ^aiil         lir  uriit  » lialiiii:      tin- 

i|oayi'ni.     liji'lar-  (J-r'vdKn  yiVhujax    D/i'iqoaloi.Ela  <|a  Ics  g'oaiV  lax  10 

wliali'.  Tlii-ii  it  i*       (t'i''x<lK'n  fn'nt  l)7.i'li|iMili>i.K.la  tn      u"      "it  <>»       «t 

Haiil  iiirk 

I>o'(|'uX«lKma  xa  qawii'Ia  lax  i.a'stias  i|a  ila'doqoalr'sr-   xa  <|<)ayi'iii. 

'Watrliini:  plari''      tlir        Htaniliii):        at  ijiHijaH         tii  watrli  tli«  wliali'H. 

near  tlin 
wator 

Ilf'Kin  lajj'iLH  sEk*a'  La'sqV'iiox  laxa  (|<Kiyi'in  i.Kwa  It'lai'dr-.     llc'Ein 

'I'liiTitori'  tliry         till'  l-i'sq'i'iii'ix    at  tin'  wliali'H  ami         tin'  ilaiirrM.  Tliat 

Hpi-ar 

axno'fjuadafjMi-  sa  i/a'sciV'iioXtias.     I.aain  IiVpa. 

wait  olitaini'il  I'i  iji'sin'iiox.  That  Is  tlii' )'iiil. 

the 

[To  page  355.] 
NKQAi"i:NK'KM'S  SoNT.. 

1.  TsT'i^wnXLEntsf-a     hems    (I'a'lasowa     lax     i-a'sotr-walr'ts    na'la. 

KaiiiiiiDi  ;.'ri'at  our  kimwii  at  imlNiili' iit'  wiirlil. 

Awiiir-    da    {j-i'(|aiiia    wuhiamil'iliii    };'i'<|ania'yii    r»ku(|r'slai    ?  (')    lax  ]"» 

Keal  till'  rliii'f  hiuhost  of  all  rliirl  hy  liim-'i'll        '  Ici 

g'i'g'i<iania  is  Ir-'ltioalaLO.     "No'jjua'ani  laO  a'lJanox  a.s  }j-i'<;M«jama'yti 

the  I'll iolH       or  tlif  trihi'H.  "  I  am  it  Ih     liavilijtHrr     nt'  cliirlVi 

Maiil         vants 

is      l«''l(i()alai,ai.     Nri'jjua'aiii      Irilaf'     ayi'lkoad«*'S    {»M'{j*i(iania'ya     is 

III'  trilwN.  lam  iliHHaiil  liavini;  tor  chiorH  or 

Hjii'alii'Ts 

]r''k|oalaLai.      Nn'gua'am   la'IaT'   iKlaxs'a'nuiLax  (fE'ltfatisfilax  g'i'g'i- 

trilx'N.  I  am  it  Ih  Haiil        pirct'H  ii|'i'ii]i|ii>r  lirokiii  <  iipprrs  llif 

qaiiia'ya  is  ir-'lcjoalaLai."     lyKl'L  tsrda  sEtis  {j'i'<|ainar'x  xa'nLBlag'ilis 

I'hii'fn        of  tiild'H."  Kii  not         lt<(  our  rliicf  lirri'  (jet  worMO 

Lo'inalag'ilis  ino'inasila  yaixLE'iia  sEiis  g-i'qamar'X  Ir-'hioalaLai,  a'LalaiUO 

oviTiloini;  liiirtiiiK  prupiTty  our  rliii'l' lirri'  IrihrN.  I'lxi- 

Lens  xa'uLElak-as  h'X'aain  laxa  L'a'L'aqoa  laxf'  Ir/laxs'anuita  <fa'l(iati- 

w«<  ahall       get  worse         only  beiuK    at  the        I'lipiK-rH        at  tlii>     lirokrn  pici'i'M  of        piocFH  i 

KopiMsr 

'  One  wonl  initNiiiK. 


4* a 


668 


1^1,  f 


'  ■  M 


li 


REr'ORT   OP   NATIONAL   MUftEUM,  1895. 


1    sa\v«'  liiXH^KiitiVliiLtsr'  q'ahfaltK'lai.tHr'  saptEtHla'laLtm',  lif'wiyakilitsf', 

ro|i|H'r      copiHT  lin-akvr  urciit        I'lipiHT  lirnakcr  KDutI     wlin  tlirowH  rop-    Kri'iit  In  wliiiiii      gri'itt 

per  into  wat«r  iihImhIv  run 

t'lhiiti  up 

k-V''s(>.vak*ilitsr',     ^M'fflqaina'ya.       XoXslatsr'yayfiLf'X     q'oa'losoiiiaH 


tllK  IliulK'Ht  dill'       ^rcHl 

ill  liiick 


rliiffH. 


Vitii  went  lunt;  bk" 


yoii  liiiriit  til 
UHlirH 


xa    iiK'tnH<|KiniiX    witi.  l«''lt|oalaLai:    XoXHlatsf'yayriLf'x   t;'i'qaiua'ya 

till'  oiii'  liiiiK  trilH>H.  Villi  wi-iil  loiiK  )>K<>  clil(*r 

»K<> 

Ic'liioalai.ai,  <|'ii'iii\''i(lainas  xa  liVlaxHaloLa  «foaquniXHAlainaH  ysVg-i- 

trilN^K,  iiiiikiiii;  tliniii  run       the        |;oiiii!  to  anil  iiiakin);  tbmii  run  to  anil       ,voii 

away  Tro  in  a  holti  I'm  in  u  holit 

5    LKxtsEinoJ.    fj'ni^    iiio'tiniiif'    jjiiiH    If'lqoalaLai.       XoXlatsf^yayfiuix 

lur  trilM'H.  You  wi>iit  loni;  ngo 


wiTK  I'liraci'il  Willi      oiii' 
thrill  in  your 
raiiiH! 


loilllrll  i'unoi< 
at  ani'lior 


oXoa'ya  tsVi'mxniiiiniiXstts  tsV'tH'«u.wiVIaoLa  {jiia'pa'lis   IcMifoalaLai. 

oil  Huunil  ts'o'noqoa  Hoiiiiil  tlir  I'aninuH  on«  north  imiiI  tribi'M. 

XoXslatsOvayuLr'X     );'f'qaina\va     lua'Xuax'ilayulf'X     fj-i'qama'ya     is 

You  wi'iil  lonu  iiK"  chief  giving  away  bhuiktttit  chitit'  uf 

lO'IqoalaLai  w(m»o  ya. 

trilxt  wiHHi    ya. 

2.  rjofi'i.  tso  8EIIH  «''wa(ianu'  tjEiiH  ti'a'hisowa  lax  La'sotiwalits  iia'la. 

Viiu't  lot    iiH     our       Kiiiii);  in  I'ront     our       theonowbo       at     ontHiilo  furuheail  of  worlil. 
Ill'  him  Ih  bi^ard 

10  A  k-'esLala  lEiis  h'^liioalaLai,  biVxswalaLa'  g-iloLayaLa  xeiih  iiid'qEiniU' 

Ah!      not  li't  UK,  triliim,  Htoal  .it«al  from       loatleil  ramie 

iiiir 

fr'\us  lr''I<|oaIai>ai,  a'LalalEnsts^E'ng'um  laxa  wulaHOlaxa  inO^koaso  laxa 

our  trilx'H,  i-Ihk  wk  he  will  Im<       at  thi'    lianiln  will  lie    will  In;  liaiif;i-il    at 

angry  tied  thii 

mo'qiimaox,   lf''hioalaLai.    "  K'V's  laxa'owis    LEiis  wax'a'mlaxa  wax- 

loailrd  ranoK  trilir.  "  Ni>ver  iiiinil  U8  ilo  not  ininil  it  iiiiuil 

tsC'Eiu  laxa.    NEiiio'XVinlaxa  {jf-in  iiKma'xMtse'yak*  Lo  nE'ni8<|Einak" 

grnit  iH   at  it.  I  alonu  I  aa  great  a8  thia  and  oiin 

Ir^lqoalaLai.     Nr'iiiax'it8f*'ya  jfin   Lo  iuo'sqainak"  Ir>'lqoalaLai.    No'- 

tri)ii>:  aa  gi«at  aH  I         and  tour  tribi-H.  I 

15  jfuaq'u'maaa     }rMxtow«''S(">     XusK'la     jj'I'xtowt'Bt"*     skiih     gM'tiainayOx 

amthcomi  iilaved  on  t^ip  nf         lighting  (ilacud  tin  t4i|i  uf         uur  chief 

plan; 

It'ltioalaLai.     Nt'j'fjiuui'a'iiiaas  La'qoatiaiiilis,  Nejcf^'atw',  K"V>'kuig'aliso. 

trilicH.  1  am  till' one  ( 'oppiT  fan-,        (Sreat  miiiinlain.  Suppiirtiu', 

Wa'wala'las,  g-iii  }j'i'<i«''t«''yatsf'  pfiii  Ir''l(}(>alaLai.    Woa  \va. 

ObHtiu'lu,  my         having  mi-  for        my  trilM;H.  Woa      w4. 

niaHtor. 

[To  page  355.] 

NEQA'I'ENK'EM'S  SON(4. 

1.  ;)oaMa    iiiE'liiiElsElaXdt'tx'oii,    lr''li|ualaLai !    r^oa'la  sa   inK'IiiiEl- 

lloiiiit  look  arniiiiil.  IrilM'H.  Do  not    inili'iil         look 

HEla(lao(|oi.     l«~''l(io<)laLai,    a'Lala    LEim    da'doxkwiiiala    1  ix    laX(~>X 

around,  trilii'R,  elM  we  ahall  hi'k  aiimothing        at  our 


ahall  Hi'it  Riimothing 
terrible 


2(>g'oXtsr'ax  .sa  a'lax  g'i'iiama'ya. 

lioUHt<  great      of      ri'al  oliUif. 

the 


■  A  diaturti^d  ChintNik  .iargon  word  for  kapNiwa'U. 


THE   KWAKIUTL   INDIANS. 


669 


i*r 


2.  r)oa'la  do'doXHostalaXdaoxoL,  lC''l<ioalaLai !  ifoa'Ia  Ha  do'doXsr*     1 


III)  not 


look  Turwaril  aii<l  bui'kwani, 


IrilicN, 


(III  not      ill       liHik  I'lirwiiiil 
<I.'<<1 


stalaXdtuiquL,    IfdquahiLai!   a'Lala    lkuk   da'doxkwinala  lax    laXoX 

iiiitl  liiu'kwuni,  tribuH!  elii«  wo  kIiuII  nc<>  Hiiiiiiiliiii):       at  niir 

liTiildr 

;;'o'XtH«'ax  »a  ii'lax  g-iNiaiua'ya.    T8V)'no<|oanuXt««'  laloX   {i-o'xtsrax 

lioimo  gnat        uf       r«Hl  chief.  Tii'u'u(n|uu  liavlii|r  ^rcat        tiiir  Iiouho  urcut 

lh« 

8ai  iVlax  {r-i'iiaina^ya.     La'^j-iL  tscaKoX  ha'iiianr'k\vilalatM«-a  do'lK.iiix-iti- 

iil'     ri'al  cliiuf.  Tberuforn         niir  iiiakiiii;  iiiiiililu  In     ^rt'iit     iiiukint;  iiiiiii)i 

tint  IIIOVI' 

latsra,  k'Vs  q'uMaXLa^'ila,  k'V's  pKMihEXLa^^'ila  aiXttX  {jfo'xtsr'ax  sa   r» 

groul,        iiol  lifo  iiiakinK.  "ot  liri'ath  iiiukiug  our 

\V5i'waxH«|Eiiig-ilaxt8f'a  a'lax  ^''i'qaiiia'ya. 

iloiililit  olili'f         nn-ut    real  rliief. 

3.     t)oa'la  lia'yutKlaXdaOX'oL,  Ic'hioalaLai !     ■)Uca'la  sa  Iia'yutKla- 

1>(>  nut  niaki- iiiiiMO,  tribvit!  Do  nut       in  iiiakit 

ibfil 

da4H|oL,  Ic'lqualaLai !  a'Lala  hkiih  La'aqala'yutsca  an   ha'qaiiuXts(~>a 

noise,  tribes!  eUx  we  uvvrturu  gruut  of        ovi'rliauKiiiK  K''<'»t 


bousu  urcut      of 
tlie 


ol 
IIm> 


g*i'<|aiua'ya.     "No'guaq'a'iuas  g'a'yaxalasa  (loi'Laxalasa  g'lg-Kqaina'ya 

chief.  "lamtbeouo         fruui  whom  cumeit      fruiii  whom  is  chictN 

down  untied 

s  lt~''l(]oalaLai. 

of  tribcH. 

4.  x)r>a'la  dBndGlixMlaXdadx'dL,  lr>'lquaIaLai !     i)oa'la  sa  dEiidrdix-i- 

Do  not  K''"!"'*'*-''  tribeHl  Do  nut     in-  grum- 

iletMl 

laXdaox'oL,  Ul'lqoalaLai !  laXoX   g'o'xtsOax  sa    wa'waxsciEing-ilaox- 


10 


i.h 


tribiw : 


lioiiHUcrt'Ut       of 
the 


doullIl^ 


tst'a   ificjama'ya.     Wa'wauE'mf'tialag'ila    ^''igH'snr'qalagMla   lai   a'la. 

HTvnt  chief.  Mnkiiif;  »11  iix|ii'<'t  to  die  frightening  blimd 

kwisawf*   Ha   wa'XwuLa   g'a'xr'La'lisEiu    uia'mKiiLf'ya    laXoX     }X'tt'x- 

on  bixly         of  thime  who  to  enter  to  cut  at  chicfN  in  our  house 

the  tried  hoiiHe 

tsOax   Ha  wri'wax8(|Eiug'ilaoxt8f'a  a'lax  gM'qama'ya."     Ilai.Xa'mr'  g-iii  15 

great        of  double  great        real  chief.  Oiilv  tliat'it  Ih      iiie 

the 

tHE'iikiiDiiia'xua  ha'lstalag-iliLa    g-ixHtalag-ilii.a   laXoX  iiui'iueiilayu 

ungerit  uutiiig  a  liltl(>  only  eating  like  a  ehief  in  our  fouti  given 

tsr-ax   sa   wa'waxstiEiiig-ilatsr'a  a'lax  g*i't|aina'ya. 

great        of  double  great        real  eliiof. 

the 


IK'llllEl- 

ItMtk 

laXoX 

our 


[To  page  356.] 
11ENAK■ALA^S<^  (  -KNViEU). 

1.  WuLinr-'g-in  nf'X'tjr'  ogwu'Ia  kwa'iir'8Elaiiia.s  xa  iia'Ia.    K"V''.saiLKii 

I  thought  1  Hsid        another  one  iiiude  Ninok.v  thi- weatlier.  No  I  am 

iiEmogu'Iag'iliH  am  lir>'g'alag'iliH  am  kwa'kux-i'iiatsfa  woxspKudalat.sr'a 

theonlyoiiein  the  world      the  onl.Y  one  on  earth        making  ttinoke  great       at  both  uiiiIh  of  the  year 

LK'laiiEm  axa  wi'wiil(|E'mak"  l(~''l(|(>aliii.ai;  wo  ho  bo.  -0 

called  the  all  tribes  trilies;  wo    hu    ho. 

2.  Wa'LdEmg'a'iiEm  La   s  ya'q'EndEmg-a'iiKmLas  ya'yatirtV'iu'tja; 

What  will  b«  Iii«  word  of  what  will  lie  aay  again  the  spider  woiuau ; 


670 


REPORT   OP   NATIONAL   MUSEUM,  1X95. 


1    k'VsLuit'C  aiDiVHayaLa  wailniayaLa  >vill(lKiii»  ya'yaqf'tV'iieqa;   k-Vis- 


Dot  will  he 


htan 


n 


m. 


filling  III  zl)(zuK  liiMWoriU  tin;  Hpiil<>r  uoiimii:  not 

lliii-ii 


Laid'f'  amo'HayaLa  Ha^'dLEXiVlaLa  Xua'kuiL'ExsVliiLa  <i'E'ltal>uLa'yaLK 

will  lio  l>r>K  ho  will  givf  nwa.v  ra-        lurryiiiK  riiiiuoH  in  liis  prett'iuliiig  to  liruiik 

iiiM-H  inoiitli  c'ii|>|iflrH 

k'oqoabiila'yaLa  k'uO'lasbui-a'yaLa    i/<i'nag'ilabiiLa'yaLa  wfi'LtlEui    h 

preteniliug  III  lircnk        iirvteuiliiiK  toKivu  feaitlH  pretvnilin);  t<iuiv«);ri<«8(i  thi<  worila     of 

CopiM-m  I'i'IIHIH 

yaya^ir'tV'nf'qa    owag'iL'amasi'la    iK'iiilEiiiXuiiilisa    qm^'tiiixaLEiiiIi'sa 

the  Hpider  woman  thim  hn  tiinii<<l  dry  in  liia  fac»  moldy  iu  his  face 

5  hfi'nak-'af'tso  Lfi'Lawitsr-  sEiis  g'i'fficjauia'ysi. 

itlandini:  in  front       Mtaiidiiit;  i"         <><■''  chii^fH. 

iirthnir  lii'lly  I'riiiitot'  him 

3.  K'V'VKsk'Ti'sowa  v\   (~'anag-ala8.    La'iiaXna'iiick'  wax*   wfi'nr'xsila 

Nothing;  lit  all  Ih  i>noii);li  I'oryoii.         Sonii-tiiiirM  tlim  triml         maltri'atinK 

a'iiajj''ila  lamXtras  hanjar'/x-s  iiia'sLa  wa'ytlLa  ya'yaLaLg'iwf'  (|anL<~) 

makiiiK  you  will  bo  like  wli.it  old  iliit{  0)1011  your  lt-K8 be-        when  I 

eiiouith  '  (I'litiiri')  tori'  iiiu  hImiII 

ya'k'siliLo,  hu'iiiHiLxaas  «in»''x''i(lt'  layo'i.g-iii  laxs'Eiidr'yoL  xa  L«"''qKm- 

Koti-xritod  in  thus  you  did  wlirn  I  did  liroak  cupiior        tlii'        iianird 

tllO  llOIIHO, 

iioXtsea  a'lMiolatsr'a  'lo  iiia'xtsVdKintst'a  sEuis  yaOxLEii  L«~'(]Eiiiii«)XtHea 

imtil       'Cloud  groat '    and     'Of  whom  all  arv  nrvut    our         property  numi>d  groat 

aHhami'd ' 

lOliai'matsr'a  'lo  iiiax'i'iirjxtsf'a  ^o  LniKiiiuilXtsOa  t'jpalaa'tsra  'it')  Lr>'tjain- 

'Chiuf  groat'    and    Killer  whale  firoat '  and         iianii'd  great  '  Point  of    great  anil       named 

land' 

iiuXts<~'ak*intsr'guinimXt8(~'a  'n't U'tiaiiumXtsf'a  (lau'ltimatsr-a.    IlaiiuKii 

groat  'Of  whom  all  are    groat  and         naiiieil  creat  '  lloavor  great.'  Tliiit  Ih 

afraid'  mliiu 

uE'uqEinx*'itayfi  g'iii  yaiasuwa  iiu">'iiiaHaHt">wa  xa  tcVistOs,  peLpaX.stV)\va 

what  Ih  thrown  into        my        vaiii|iiishod  ill  trtmleil  tlio        limp  one      limp  when  outon 

tlio  tiro  '  whun  1  eat, 

xa'tIaak"inEiu''X  wa'wriala  xoa  g-i'tiaiiia'ya. 

Hlim  amall  iiucH         trying  to  van-    tliia  rliiof, 

•IIiIh!: 

4.  \Vf''}j*a    xtva    {fa'xt'LEljw'jx    iiiiViiiEiiL(''ya    laxt)    i..a\vu'l(|ai»iayax, 

(lOon!  the         piHir  one  who  I'll'  who  wants  lo  be      I'riiin  the        hiiiih  of  the  ehief 

tored  fed 

l/itl'oalO'XLOyatsf'     kua'x.si8talat8t'      kua'x'ilaiul'kuiin'tsr'      j^'i'tiaina'ya. 

whoHo  own  Daiiio groat        Hiiioko  around      groat  HUioko  ahead  great  elijef. 

the  world 

WaX'E'iiiLa  Wii'lEiiix-'ida  (|V''k*isaiua8  nax'rMlamasLay«'X*ts'osKhiit8t"»X 

Novoriuiml  uiidouvor  to  give  them        makingdrink  i|ualmiNh 

iniii'li  food 

lio'g'oaLKliitsi'jx  wflatiO  ltVyE\viii<">Xoa  gM'tjKuia'yH. 

vomiting  nuvor  gooa  liaek  rrmn  chief, 

the  iiiiddio 

[To  page  358.  | 

1.  Yrinan(')Xlai  wiVya  sa  ya'lag'ili8  8a  iia'la. 

There  is  a    it  is  the  river    of  travolor  around  of     world, 
bear  aaid  the        the  world       the 

2.  YaLii'wisElai  na'na  sa  wa'ya  sa  yft'lagMUs  sa  na'la. 

He  is  wild    it  is  the  bear    of        rivor      of  traveler  around  of      world, 
said  tlie  the         the  worhl      the 

20     .'{.  YiTxsEin  la'laai  ts'E'lx-aya   xa   wa'ya  sa  lua'msusilalisaix   g-iiis 

UadnoMH      then  it  In       going  up  tho      the        river        of     meiMiiring  life  of  man       our 
said  river  the 

le'lqoalaLe. 

tribes. 


THE    KWAKIIJTL    INDIANS. 


671 


when  I 
hImiII 


4.  Yal   Bi'siyilL    laf    tH'E'lx'jiya    wa'ya    sa    iiiii'iiiKiiHilaliHsix    if-iim    I 

Ya!         Hi'NlyiiL        it  iit        );uinK  »|>  tint       the  river      of       iii<!iuiuriu|{  life  iil' nmii        our 
■aid  rivor  thu 

l('*'El(|(>aIaLi%. 

triht'H. 

5.  Ya!  liViii  liVla4>  awsTwiiHtalOk"  LA'qostalf'k"  ayiya  \Kun  iio'hxiainar 

Ya!      thi'.v      it  lit        f!n<iit  lliinCH  Koil'K    ciipiHtr  eniiiK  up      iivlvii        oiir        hIiIi'hI  ImuIIht 
nrtt       Hiiiil  ii|>  thv  river  the  river 

aya  xgMii^  Ir-'EltioalaLil. 

aye      uf  our  trilMta. 

[To  page  398.] 

1.  Ilalioiioag'a'nEint  ana  i/r-'H^ala  g'ri^iiEtnLa{;'r''<|aina\va  lr*'l<|nlaLai    5 

lie  will  not  have  merry  heal  It  will  lie  theehief  trilieH. 

n|ion  the  |hm>|iI(^ 

2.  La'tsr'k'as  g'sl'iiKiuU!  halio'qiila  LV-'H'ala  {^-a'liEniLa  tVMioapiitsf'a 

ThuH  ({reat  will  be  not  huvinu  the  heat  it  will  he  ^real  lire  with 

niorey  atonva  in  it 

8EIIH  pfi'qama'yr'  lr''l<|oalaLai. 

ofour  chief  triheH. 

3.  Motma'nOVa  (|'r''q'ak*is  iii<)tiiia(K'{;-r''x(>a  k-'<>f''la«ilaLtsf'x  t'iu'<|<»a 

You  eiit  all  the  leHt      eating  mneh  who  eata  the  real  IIiIh  ^re^il  oni'  who        lliia  ^reat 

of  the  lisiHt  alwaya  liivea  feaHlH 

]>alriiitHr'x  g'i'<iaiiia'ya  lO'ltjoalaLai. 

one  who  chlrf  iribeH. 

alwa.VH  perloriMS 
the  lire  dance 

4.  Lt't'malafj'ilitsr"  wist'Eiis  g'i'<iania'yr'x  lf''l(|olaLai 

T(N>  <;re»t  Ih  what  he  la  thia  chief  IrilieH. 

doinK  our 

iK'istalaKu  k'ot"''latHi"'.strila  xEiis  };*i'<iaiMa'y«''X  lo'lqolaLai. 

piing  around        (.'IvinK  fi-aata  all        uur  this  chief  tribe*, 

around. 

5.  Yo'EmxEiit  f'8'a(|EmoL    h»''wf'XaL<'    liE'iiip'anaLa    k'ua'k'uilatsK 

Thia  niUHt  be        put  into  him  he  never  on<'e  gaveaainall 

Iiy  hid  father 

iiiai.a  {fO'tiapof  seiih  g-i'qania'yt'  h-'ltjolaLai. 

leaat      lower  chief    ofour  chief  IribeH. 


Witi'aiia'koei  10 

Who  iit  like  to  hlui 


Tl-'.NK,    ItKCOlipK!)    I»Y    K.    IIOAS. 


jt^J*---*.^.*-     * 


m^^Mi^w^^^M^M^^^^E^ 


llalio  -qoii-g'a    -     iiK  -   lut 


a       iiii    -  it   -    I.  c  -  8  11 


Befttinf*  'A-  jj 


hi        la 


'Jm 


± 


g*a-nKiu  •  La 


-*■; 


!»' 


K*o 


z£; 


P.^- 


qtt  •  ma  •    yu 


Im         j«"       ya 

-      Jl    J      J      J 


w^ 


JE^ii]g-_ZEi:g^ 


J^-fr. 


hA A liii       A  A  4 

J  J  J I J  J  J  I J  J  J !  J  J  J I  J  J  J  I  J  j  J 


672 


REPUKT  OF   NATIOFM.   MUSEUM,  1895. 


^^?:g:,;-[ig^gg^^^llJ,,gq%Sg  I 


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k'uv-la  -  si  -  laL  -  tse  g'l     -    qa  •  lua  -   yu  ? 

A  A  /I  A  A  /I  A  A  /I  A  A  /I  A  A  /I  A  A  ^ 


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a   .    . 

J  J 


-—— #;;^- 


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TIIK    KWAKllJTh    INIJIANB. 


673 


A  A  /lA  A  /I  A  A  /I  A  A  -riA  A  -M  A  A  J" 


►— rf      f^- 


if'    / 


ha  '  yC     ya         liA  .   .   .     A 

AA/I  AA.1    JJIJ  J  JlJJJIJJJIJJJiJJJIJJJi 


_*  jt 


^1^:^^ 


i-^ 


=M 


*■«- 


i 


iii 


fe 


«tc.  as  niMtvn. 


hA- 


ik      -       U      li 


y« 


lu-.| 


Mutuia  no    -    HA 


J  J  JIJJJIJ  J  JI'^-Z^IAA/IAA/I"- 

Tlio  tlirvw  part  beats  are  syncopated,  tlie  sticks  beiiifj  raisinl  at  each 
quarter  and  tlieref(n-e  fallinfjc  nearly  on  the  second  ei^htli  of  the  three 
])art  bar.  The  fonr  part  rhythm  is  8yn<!opated  in  tlie  same  manner. 
Tile  rliytlim  of  tlie  tune  of  the  second  line,  Lats'ek-as  {j-anKniLe,  is  not 
(piite  certain.  I  (jonnted  the  1"  of  the  second  bar  almost  three  eij^liths, 
and  also  in  tin*  seventh  bar  of  this  part,  but  there  seemed  to  be 
throughout  slight  irregularities  in  rhythm  of  the  tlrst  seven  bars  of 
this  part  of  the  song,  though  the  beating  is  ju-rfectly  regular,  five 
eighths  against  three  of  the  tune.  The  text  as  sung  l)y  my  informant 
difllers  slightly  fnuu  the  di<!tated  text. 

[To  page  374.] 
Nfi'yampalisa  Lai   laox,  nu'yampalisa  Lai  Lox,  g-a'xaostoa  i.ai  Lau    1 

'I'alu  t'riMii  till' 111'-  voiir,        talr  frmii  llic  lii--  v(iur,  vmi  laiin' ii|i 

<l'o'mok*ustriaLli!  L    (I'o'manakulak-as.    (|"o'moXs'iVlak*a'sV»,    «j'o'mX- 

yoiir  <j'ii'iiiiii|i)it  lioiiHi)  rttal  wi'iiltli  nniviiiu.  real  wfaltli  rciniinu  iislioir,  wraltliiiii 

rami'  ii|> 

<l'omg'ilig*r'  iiKg'fsilask'as'o  nr''g'iyatsek*as'o.     Nfi'yampalisa  Lai  Lox. 

Iiix  buck  iiiakiii;;  a  iiiDiiiitaiii        );r(>at  real  inuiintain.  Talc  rniiii  the  lie-  your, 

of  property  t;iiiiiiiiK 


'] 


'"?.'; 


674 


RErOKT    OF    NATIONAI.    MUSEUM,   1895. 


!^ 


II 


I'lawis  'I'fi'fioa.    Qoii'i.Elii  ii'iiriu*'*  tVpfitsVi'Ir*!,  xa  i,ri(|oa.     liil'jfii.aH 

untl  liin         r<i|i|H>r.  IiiIIii-Im-        it  Ih  miiil        lii<  liiy  iiii  i(  with      llii'      lupimr.  TlicriTiiri' 

giiiiiiiit!  kiii'i-H  ilruwii  up 

Soa'LKlaaiii    i/ii'«|oag'i*lai|aiiH'\i.ii     \<>:i<)'kua.    (i'lVxIac   YixNi'tiKiiiari 

in  tlix  Ih-kIii'       " 'Jii|i|)<t  iiiakitr  I'iick  '  ItH  iiiiiiih         Dixrhilil.  Ili>  riiin«  it  in  Ylx'A'i|KTiiHt' 

II  ill  it  mi  ill 

hr'^ilax     No'mas.     N^'x-laf'    Yix'a'quiimyaxH    q'ulc^tiokna  aH  No'inaH. 

mill  iinI<i>iI  III      NiriiiikH.  It  in  niail  Vixii  qKiiiiii' IiIh  iiiirln  liaviiiK      ol'        Nh'iiuin. 

iliimiiiii'lliiiit! 
lor  liiiii 

liaa'in  liiii'laiiKina  ia'   Vix'a'<|aiiiayax  Nu'iiias  qa  rs  <|a4|ak''aiu*'i.r'L4'>. 

Thru        III' \MiH  imkitil  to    by  VixiwiKiiiiii'  Nh'iiiiih     tliiit     lin  timk  ii  wlfn, 

work 

fi  Ilai'liiO  ^"o'kiila  VixM'i|atiia<^  LiX.si'war.     La'aiii  iiia'wod«'  Yix-a'qaya- 

ItwHH        tliittiiwii  Yi\'ii'<|Kiiiaii  i.IXhi'wui'.  'riitni      hn  iiiiihi'iI  him  Yix'(i'>|K- 

to  IIIIIM<  IiIh 

I'liiiip 

max  No'inaH  <|a  s    li*  i|ap'a'KaLaw«>  lax  Li\si'wa«>,  (|a  iiB^'iVtiuMifLaN 

mail         Nii'iiiiiH     tliiit  hi'wi-iit    tn  live  t<iui'tlnT         iit  liXhiwiii',        I'nr     lio  waiilt'il  tn  iiiiirry 

u  itii  liiiii 

xfMio'kiiaH  Vix-iVqaiiiilyas  j;"V''<l<'i-asHiVj,'M'y«''.     Mi-'/Xula  la«'  YixM'<|a- 

hilt  chilli  Vix  u'i|Kiiiiii'  hix  prinorxN      Sii'K'i'.M'.  llr  iIihIii'iI       itii       Yi\-ii'i|K 

Hiiiil 

iiiayax  jj'r»'kua.s  SiVg*i'y«"'  yaxs  L'iixL'ayaai'k<»ac.     Lii'fjiLas  ncx-  qa  s 

nini'i         hiithiiiiiiii         Sa'K'i'yn  IiIn  nirvinjiH.  'I'lirrrl'iiri'         hit     t lint  hit 

Hllill 

«|ig*a'(iO  hu].     Ma'xV'iiox  lar   k*'a'taiU!i'ya  sa  fj-ok".     <T'uts«''jjMla«'  Uii 

iiiurrieil  h(<r  th«ri'.       Killrr  wliiiln      it  Ih      Ihi' iiiiiiitiiiK  on    nftln'    Iiiiiinh.     Sitting  on  itN  hiu'k    tlin 

Hiiiil  till'  trout 

l()t8'r''k'ot*'«|.     K'V'os  Kl  k'V'8  iJoii'Laiits  awi'iiakiiiLa    Ha  {j-rik".    La'ain 

Kiilln.  Not       it  Ih      not  tho  Hiiiiin  all  aniiiiiil  tlio      ol'llio    lioiimi.  'Ihi-ii 

Haiil  tloor 

laf^  No'iiiasr^  g-i'lfj-ilaxaii  h\\.  g-\'My.ai\<Kii.  dii'la  x«'S  .S(''k*'a<|aii0,  (|a  r-s 

it  Ih         Ts'o'TiuiH         llrHt  out  of  lliii  linuill  ho  will  Hpi<ak  timt    lakiii^     IiIh  HtalC,  lor      it 

HItill  t'llIlOO  in> 

h(''ti'\iAii)\  iioii'iA'  sf''k''a(irinos  a'yasOxtillaffii.as  M«''k*'a«|jiiioH  H("'xs«|*ri'- 

tluiri'forv  it  iH      thiiM  his  NtalV  haiiil  mi  tii|i  of  it  liiHNtull'  Ih'ciiiino  liii 

Haiil  tliiTrt'ori' 

q'aiJf'laaH  Ifix  g-Vsf^'Y'df'La  na  g'l'j^'iqania'ya  sa   Ir''l(|(tlai-ai.     Kaa'ai 

rnrrieil  on  hiH    them  priiiroHHi'H  ofllio  rhierH  iit'tlir         trilioH.  Thi'ii 

liaiiilH 

da'la  xis  ya'(i'aiiti)V'(|   qf"    s   sr-'k-'atiaiio.     Liia'iiilat'   loi.x   ^^''^'iloi-as 

ho  took     liiM        RppukiTHstuir      for      hid  NtalV.  'I'lii'ii    it  Ih      hi>  ^ot     thr  jiriiirosH  ol' 

Hllill 

15  Sa'g'i'y*"'.     Tiaa'ailar  iVinO  No'inas  la  nKiiifiT'L  qo  Yix-iVqamr.     Laa'm 

SA'g'i'yi'.  Then    it  in        only  Xo'nias     wan  top'thor  in     anil       Yix  a'liKinai'.  Thou 


No'niiiN     uim  top'thor  in     anil       Yix'a'i|Kiiiar. 
hoiiNo 


Then    it  in 
miiil 

laT'  la'inf'Lr'tsEiix  lax  TsYi'watr'.     Lri'lar  xoa'aahT'dExdatix  <|a  s  If*  lax 

it  Ih       it  wan  tiiiio  to         in         TH'a'wati).  Thou  tlioy  iiropart'il  that  hn  w<>nt   to 

hhIiI  Kilter 

IVa'watr'.     Laa'iii  k'of''Iat8'r'xs(l('i  No'inasa  sOs  i/ri'(|<>a.     Lfi'xdat'ix  laf- 

TH'lVwaU'.  Thi'ii        ho  waiitoil  to  jjivo  No'inaH 


lio  wanti'il  to  (jivo 
a  I'rast 


Willi      copiHT. 
his 


Thcrii  thoy      it  is 
Haiil 


sO'x'uit.       Laa'ni    lawis     hn'lianhala    lax     i/a'«i<)ax.stEHs.      Laa'tiiliii' 

pildilli'il.  Then        it  in  Haiil        tlioy  Hloppod  at  •(.'upper  iimliT  rm'k.'  Thon  it  i.i 

Haiil 

t'a'tV'tsa  qa  s  t'O'sEliL.     La'laf*  wax*  la'loL  sVxa  tV^'sEiu  ([a  h  la'x.si"' 

they  wantiil    lor        stoiio  in  lioiiso.  Then  it  i»     try      tlioy  Rot    that         stoiio         for     it      to  tako 
to'tnketbe  Hftid  Inf4i 

stone  ^  ••nno« 

20(iaslr'8    lax  Ts'a'wati''.     La'larMvr''Ldaox8.     A'Em  la  wO'sla  Lfi'ts'Bx- 

tor       logo      to       Ts'u'wnit'.        Then  it  i»     thoy  wore  not       Only  lie  thon         hoputiin- 

Bttiil    Htnin);  uuuugli. 


AX'fi'U.iXH 
Tli«n-for<i 

a'qKinaO 

\  ll'l|KtllHI' 

No'lllUH. 
Nii'iiiaii. 

n  wir«. 

fiVqayji- 

Ylxft'i|K- 

tiU'llCliilH 

I'll  to  iiiarrv 

Vix'a'<|a- 

YUii'iiK- 

llll  tlllll    IlK 

laiil 

itM  IllU'k     tint 

.      Lil'UIII 

Tlini 

no,  (|a  «'.s 

lor      it 

st"'xs(i'a'- 

lir<'aiisit  lit) 

liaa'in 

Thi'ii 

•V''(lr'Las 

<•  priiKOsH  of 

Laa'iii 

TlK'II 

,  s  If'  lax 

lio  Wl'llt     to 

[\no\  hiv 

tli.'v       it  in 

Mlllll 

iaa'iular' 

Tluill  it  in 

Hiiiil 

s  la'xsi' 

it      to  tako 
into 
<'aiio« 

l-a'ts'EX- 
liit  ))ut  iin- 


V' 

i    ■ 


THE    KWAKIUTL    INDIANS. 


675 


Htx'lcHa  Hii  L^i'qoa  la'xa  tV'sBiii.     ]I«>'iiniH  a'Ein  la  Lc'qKiii  Ha  tV''8Kinr'    1 

tier  it      oftlio     i'ii|i|ii'r       to  tlii'         Mtoiir.  Tlial  In  oiiIv      i"      llii'iiiiiiin    oftlo'      Htniin 

L'a'«|oa\HtKli.s.     Lau'm  iic'k'ixH   liVi.aaxa    xa   t'f'HKin  <ia    va  la«>'iuu^ 

'Cu|i|H'r  iiii<l«r  riH'k.'         Then  tio  hiiIiI  lot  |{ot  tlic         Mtonti         tor      hU        tfoiiiK 

iVinayn^uiMa    Ha    i/a'qoa  lii(|.     liilMaA  liVK'»>^  li^x  TsVi'watr.    Laa'in 

liayiiieiit  iiomIo       ortlix      vo|i|M'r      tlirrc.     Tlii-n  it  ih   lir  arrJM'il     iit  Tn'ii'waii',  Tlicii 

Hniil 

Hc'k''a(|auuii('>x  hv»  L^i'quaxHtala  sc'k-'aqaiio,  HtHEta'laxHcla  MiVk'a(|Viiio. 

Iiavirii;  liiit  xlalt'        liiH         i'o|i|H-r  on  t<i|i  ntiiH',  liaiiil  on  top  alwi  Hlalt 

Laa'iii  k^ii'laH^t  xa  q'C''iiEinr'  lfM(|oalaLaya.     Laa'in  L'a'yu  xch  L«''(|Kni.    5 

'I'lirn         li<>  KuvK  a      tlic       to  many  trilH'H.  Then  lie         IiIh         iiaini'. 

It-aHi  clianKi'il 

Laa'ni    lar    Kua'x'ilanokunn'X'La,    LVi'<|oag'ila4]£nir>XLil'hu'     Lawu'l- 

Tlii'n         it  1h  '  Huvinc  Hinoki' '  on  liini,  '('':).!■.  r  niaki"  'ai'r  '  on  liiin  Iuh 

Haiil 

qaniayas.     THVi'nu'iXi.a' lat*a  nKnnt'kur*  xono'H.     Laa'in  wi'Ia. 

Hnri'VHNor.      '  ClvinK  in  tlm  nioruin); ' '  Imt         our         liix  mrond         Tlittt  is        ull. 

rkilil. 

[To  page  384.] 
fCMAXTA  LALE. 
(i'«)aai's  hu'  <ia  tHV''kuinElk"liixTE'ng'i8.  La'hu!la'wodax("Rt8V''kiimL, 

Sittinu  on    it  is  tlic     liini  licatlilrcHs      at        TE'nK'tH.      Thrn  it  Ih    Iii>  took  it     liiM      liiril  niaitk. 
till'  licarli    Haiti  aaiil 

VVii!  laa'in  lawrKh'L  xOs   tsV-'kinni,,  lau'm  Lf''<|U<l<"'s  NEnio'guiH.    Lao 

Wii!        then        lii'tiHik  it  oil'    liis  liinl  iiiaHk,        tlicii  liia  iiunii'  Nkiiki'^mim.  'I'lirn 

ha'xus'it.    La'laO  Lr''x'uit  (ja  s  \t'  inri"walrix  K-'a'(|a.    Laa'ni  xii'iigua  10 

III' li 'i-anic  a       Thrn  it  ix  ho  niuvt'il  that  lie  wuut    rurrvinj;     to        K''a'qa.  Thi'ii  lo' hail  a 

iialiiral  man  huUI  |!'><h1'«  in 

I'aiioo 

clix-'it  «*'H  O'niaxt'iVlaLf'fjMlak".    ILl'MoLtsYilaal  ti'ofi'xV'dr'  «la  g'inn'iiEniri 

Hon        of  tl'inazt'a'luLf  to  bo.  (irowinK  faiit  it  in  urowin;:        tlii-  cliilil 

Huiil 

xnno'k"  as  NEnio'guiH.     La'lai'   ln'iLats'ax''i(la,  laa'm  Lo'k'ur'inas'itla. 

till' Hon        of         NKmo'Kiiiii.  Then  it  is      ho  lieoaiuo  a  man,  then  ho  ;:row  Htronu. 

Huid 

La'iiaXua  laO  tia's'it  qa'wis  ciult'T'  L('>'La'\vat8axLri'lat"'  tiulO'ya  s  ( )'maxt'- 

llu  wont  walkutl    uithbiH     nucin      l.o'l4i'watR»  on  him     it  Ih    tho  iiuulo  of         Oinaxt'- 

(IiIh  name)  Haiti 

a'laLf'g'ilak"  (|a  s  It"'  kiif-'xa  xa  iur''}iuat  lax  LEnia'iH  as  Tsa'xis.    A'ina 

a'lal.o  to  ho      that  ho  wont  oliihliint;   thi>         HoaU  at        tholioach     oT     TMa'xJH,  Only 

wisLa  laf'  a'wag-iliHEla  kur'xa  Ifix  LEina'is  as  Tsa'xis  la'xa  nir'giiat.  15 

thoro      it  in    walkinctoantl  fro    oliilibiii);      at       tho  bonoh      of        Tsa'xin        attlio         (toaln. 
Huiil         on  tho  hoach 

"Ade',"  iir'svlata  NKino'guis  laxis  ts'sVyf*  LO'i-a'watsa;  "i^tia'LEla  sinis 


'Krionil,"        ho  Hniil  Nemo'giii^        to  IiIh    vonnKer        l/i'i^u'watxa; 

brother 


■lo  nut 
lot 


lif'<|n)i'l«'    ya'\vix''idag'a    x-iiis    qa    ya'yatsV'    sEiis  xuno'kiif'X."     Lad 

;:oiiiiiii  this  IntiiHaot  us  to         );o  on  tho  our  son  thin."  Tlion 

way  nea 

awnlXV'tEx  ya'nEina  ses  xunt'j'k"  xf'S  kuf'xa'iiKuif^  da  (j'si'sa  qo  iiif^'guat 

ho  ili'Hirvil  nioru  t!ui»u       oflii*      aou  hia     what  hu  clublHtU   tht>       apu      and         seal 

ott<T 

lii'xa  LEina'is  as  Tsa'xis  tia  laxlak'ala  g't'LtsOx  la'xa  da  niaa'ink'Ala. 

at  tho         boui'h  of      TmY'zis        to     f^o  rupoatedly       for  him        to  the   tho  iHlamln. 

La'lar'  NKino'guis  qEwis  ts'a'ya  k'u'niBlts'dt  xa  wOlk".     LiVlar-  laE'lxliO 

Tlion  il  iH    NF.nio';(uiH  and  his     t;oungor       burnt  iusido        the    cudar.      Then  it  is  thoy  burnt 

said  brother  naid 


'  Sun  giviuK  light  to  the  world  in  the  morning. 


H. 


ni 


676 


KEI'ORT    OF    NATIONAL    MUHEUM,  1895. 


ir 


m' 


1  liKiit   xi'H   Lr*'«|n.     La'lao    jrfoa'uunrisKfi,  lac  wiMiXHtEixlati  \0h  T.r'qa 

tint  IiIn        caiiiMt         Then  it  Im  tli«y  HiiIhIiimI,         IIikii       tliry  IhiiiicIdmI  i(        liU    llm  ciiiiimi 

(•oiIm  thry  w<ti>  mhIiI  tlii.v  wiirn 

bllllllillK'  llll'lllllli;!. 

i»   xoiio'k".     liii'lao   iiiE'iiH'aLa'yodf    <la    j?*1iiri'iiKtnuK    is    ali  'watsN'L 

of  Hoii.  Th«li  III' trinil  it  uii  till'  llitt  IiIh  rliilil  nl         Iniiiliiiu  hiiiihi 

till-  WHtxr  till-  (fill  tin-) 

lax  WatHoTiH.     NEiiia'L'f'tbitlo.     Lat'oxH  j;M'xa«'  ih''iiak"  hw  <|t»'t'aiiiii's 

at      Dt'cr  IhIhiiiI.        llr  uiih  iiiiury  a  llltl«<.  ll«  rniiii'  Iiuiiik  il  im      lull  lie  niiiilu 

Hllllt 

XfM  Xua'k'iina  yisa  q'a'Ha '-Kwa  tii«''guat.     XiuVXuila«|at'iVla    ainlaa'u 

ktl  KUIIIHI  tllllN')       HIM  III'  llllll  MI'IiIh.  '  III  rOlltillllU<l  tO  |{<>  "lit  il    Ih  Ntlill 

tiTB 

5(la  (;*iiia'iiEinr>  xt(X  nCiialax.     Laa'iii  (fayO'L  xa  «|'a'Ha 'iKwa  mc'^uat. 

till)  rbild  tli»       uvery  day.  TIidu  niiicli         tli«     wnt  iit-        iiiiil  nimiIk, 

Icrs 

"  I  )4V(|oaLa);'a,  iu\v'  t|Ens  gu'iif;'iIiHalai;'i  ti'ii'q'oL'aLKla  \Ct\  \va'\aasa«i'a 

"  I.oiik,  rririid,  wi<  will  trv  to  ilntcovcr  tin-  liuu  iiiiiii.v 

sEiis  tfo'Lfi'okulO'ta  <|a  la'lag'ihtsu  Lt''Iala.st"»t.    La'Iar  Nt''x'ui<lr'  ts'iVyes 

our  trilH-H  that      mimi' ouo  ^o      toiuvitittlicin.     Tlion  11  ix  lii^  luiilillril    Iiih  voiiukit 

Bllill  lilotliiT 

yix  i/o'LawaH.     Lai,  lax  La'la'tt"*  Le'la  lax   llai'alik-aiiwat'.     (i'iVxla«> 

tliiit        l,'o'iji\vtiH.  lli<        to  Iji'lft'tr        to  ill-        at  Ilni'allk'iiiiwiii'  Ili<  I'linio 

will  }nt  viti' 

lax  Qajj-'axstE'ls,  Lr'la  lax   Ma'tafj'i'la.    (l-a'xlat'  lax  <l'V>'ta<ia'la  i.t-hi 

to  (ja);''i>!'8tK'U,        lii<  in-       ut  Mit'tap'i'lu.  lie  ramo       to        ('I'o'taqa'Ia       lio  in- 

viti'd  vilrd 

10  lax  Lau'it8ih4,  L'a'xLaqoaXui  lar*  da  bE{;ua'nKin.    (l*a'xla«"'lax  Sr''latsV' 

lit  iJiiiitHlR,  l/ii'xuiqoa  on  liini       It  Id    tlii<  man.  Ho  caiiin       to        Si'laln'o 

Hald 

i|a  8  L»'''la  lax  Ma'lf'lfMiala,    (I'a'xla*"' i-O'tiolis  lax  La'L'atfiixLa.    lifi'lsie 

tliul  lin    invite     at         Maii-lciiala.  Ho  ranio        moving        to  Iji'l.'aii'iixui.  'I'lii-n 

Lt"''la  lax  T8'f''iix"ti'ai0.    G-a'xhu'i  lax  Ta'yax(|(">L  tpi  s  Lf-'la  lax  La'lax'- 

lio  ill'     at        Th'K'dx'ii'uii'i.  Ho  raino       t'  'iVi  vaxi|ol,       that   lio    invito      at  La'lax- 

Vitl'll 

sent'aiu.    Lri'laO  L'a'stala'xaifoku.a  laxQVi'tiur't'axsta'yt'xia  s  Lc'lalCi'x 

HKut'ai6.  Tlii'ii       ho  went    to  tho        town         at  Door  Inhmd  that  lir        invito 

out 

VVa'xap'alasO.     Lri'lart  iiE'lbKiit  1j»x  A'gMwa'laa' tia  h  i/''lalt''x  Nfi'iiiaH. 

\Va'xa]i'»la8o.  Thou         liu  wont  up       to  A'K'iwu'la         Ihatlio      invito  Nii'iiiaH. 

tho  rivor  to 
a  ]ioint 

15  halaf'   nE'lg'iLf'  <|a  a    If*   lax    iJXsi'waf'.     Lil'lar-  Lf'la  lax   Sa'fj-i'yf'. 

Tlioii        ho  wont  up     that  ho    go       to  LiXsl'wuo.  Then  ho  in-       at         tSA'jf'i'yo, 

tho  river  on  vitod 

tho  wator 

(i'a'xlaO  lax  XutsEtaa'lis  (|a  s  LO'IaK'X  YiXa'tiKinat"';  lri"lar'  lax  iiE'lk-'- 

Ho  canio        to         XiilHlStHA'liH      that  ho      invito  YiXii'iiRinao;  then        at      llioright 

utas  LiXsi'waf' tjasLO'lalr-xSE'iiUM''.    La'laestl'x'nittia  s  It'  lax<)'s'K<| 

sidoof    LiXsi'wao       thatho     iuvit«         SR'nl^o.  Then       ho  iiad-   that  ho  wont   to     1>'h'b<| 

Iho  riv-  dh'd 

or  of 

<ia    8    Lf''lalf''x  IIf''ilik*ina'kula;  la'lsM^   lax  Na'laxLalaaxasTs'a'watt* 

that    ho         invite  Ho'ilikina'kiila ;  thoii         at         Nu'laxLjiia       urar        TH'a'wato 

ri'wax8ta'ya8  qa  s  Lf 'lalo'x  Ya'xi.En. 

mouth  of  inlet    thatho       invito  Yi'i'xi.kd. 

20     Laa'm  la'La  xono'k"a8  NEiiiO'jiuiB ya'la kun'xa alf''Xua  qa  Lo'laiiioiuLa 

Then     ho  was    tho  child    of        NEnio'KuiH      always  cluhhinK       HraliiiK      for    |;ueHtH  (future) 
((oing  with  tlio 

Hpoar 

sis    Omi).     Laam  la'La  qau't'a  g-o'k"   ast^    xa    q'a'sa    Xoa    na'Xua 

of      father.  Tlion       ho  waa  full  house        his      the    hob  otters       t!  :>  all 


his 


going 


il    IH  Hlllll 


III)  in 
viliil 

Se'luta'e 
,    Lfi'lae 

I'lirii 

i  liii'lax' 


>iV{,"i'yr'. 


iia'Xua 

all 


THE    KWAKIUTL   INDIANS. 


677 


trili«M  (tAtlH'D'il.  Tlii-ii  il  Ih    IiIh  iiivilatioii        liii 

Hlllll  llll't   tllflll 


Xaliai'pVun  qa  iiKX'u'nr'  sa  pfnlf'.     Ilai'Kin  qV»'(|'aiir»Lf'.     NK'mxsaKin    I 

fiirN  fur        lilmiki'lii        nf     tlmt  Tliat  wiih      Hi'unl  toi^ptlier.  Oiio 

tllK      lllll-H. 

lac     ua'lr'     ^•ri'xtEinaNa  Ir''lqolaLar'  qapV-'x-'it.    La'hu'    Lali'lalu     xcs 

II  U  iliiv  llii'V  rilliir 

Mlliil 

l-«''lanKin.     LiVlaf'     yr'"(|Uina>;"nliLa     xa    inO'ifuatr'     Ifixis     Lr'laiiKin. 

UHi'itlit.  TIm'Ii  it  In  III- iliMtriliiitKiI  tli«  ni'ulx  In  Iiih  ((iiiMtM. 

Hlllll 

liii'lac  (I'li'jca'Ir'lKin  'i«"'  yaai'qot'inaLa  sa  ;,'*i'g'iqainayr'.     liaa'in  K'i'q<''lu 

'I'lii'iill  Ih        Iiii  i;iivi' tlii'iii        iiinl  their  gil'tH  ol'  rliiufH.  'i'liiii         liit  ki-pt 

niiiil  Ihrir  hi-iiIm  t|it<  t'nr  till-Ill 

Lv  NKiiio'trnisa  sa  InufoiVyfi.     La'lar*  sa  tsV-'koayfi  lax  jfl'qKina'y!*  x«  •'* 


NKiiiiruiiiM         III'       Iti'lly  |iiirl.         Tlinii  It  Ih    of         liinil  li-c*         to 
till-  Huiil  the 


iliirl'  of 

llio 


:iK'tns(|Kinaku«'>     l(~''l<iolaLa.    LaMaf'    Ha    (|EMq'ayii     lax     pir''LKlr>    sa 

iitliiT  mil'  trilh'.  Tlii'ii  it  Ih      of  tli|i|ii'r><  to         hitoihI  niiiU      of 

niiiil    till)  till' 

^■i'<|Kina'ya.     I^aaiii  la  Lf*  da  o'fritida^va  sa  iiic  unat  la'xa  ItK^uri'iii'.iii 

rliii-fH.  Tlifli  fii-     tllii  lioilv  of  i.i';.l  III  till-  lorn 

turn  tli« 

(I'a'laain.     Wii!     Laa'in      {j'll'la     xa      ^-V^'M,      qa     'iri''T''Xuiiir'      sa 

roniiiion.  VVii!  'I'lii'ii  Unit  tlio  iniiilii  lur  •<taiiiliUK  Uril  ■>! 

I  ill' 

iifi'Tit!!  inrma's.     Lfi'liu'  da'x-'id   xa  liaq'oiTyu   (|a   s  ya'X'uitlKs  la'xa 

rliiiiH.  TliiMi  It  Ih       Iio  IimiI,        iIio       lii'llv  part      'lint    lie  itho  it  lotlii- 

Haiil 

ku«''k".    liil'laf'  (|'ix''i'(la  laq  <|a  s  cs'owt''  s  la'xa  ts*n't8'<»\vf''nu"'i,.     llaiKl  10 

rii^lo  Thru         III- liit  oil    tlirri' tliat  III!    |!iivi' It  to         wlio  paHHi-il  It  to  llii-      Tlieii  il  i-i 

lIllcllrHt  lIlOHO         IJIIfHlH  III  the  llOllHI-.  Hlllll 

i-li:i-l). 

(|(»'';iM'laKl  (I'oa'hxo  a'tnlaO  ti'ixM'dc  na'Xua  xt"'a  ya'X'uidayfi.     Laa'iii 

Iii'iliil  I'vi'iy  it  Ih  Haiil  hi' lilt  ^ill  his         what  lii>  kii\  r.  TI.eii 

l-r''qadt"'S  WiVlas  NEiiio'tjnis.    Laa'in  xan'wis  Lc'xV't  xf-s  hawii'lyainaya, 

IiIh  iialilii         W'a'las  Nkiiiii'uiiIh.  'I'lirll  iiInii  Iii'  Iiaiiiril     liii  HiirriMMir. 

laa'm  O'nuixt'a'laLr'XLa.     La'Maf'    yaX'uitsa    qVi'tiY'iiui,.     Laa'iii    lac 

Ihi'ii  it  U  iiiaxt'a'lal.i-        on  Thrn  il  Ih      Iik  iliatrihiiti'il  »i'\v<>il  Thru         II  in 

U'liN  him.  Haiti  toui>th<-r  (fur  wiiil 

liliiiiki'lH). 

iiri'MiKiiH"'iiiaxKlrix   tV'X-i'la  qa   tV'X'l'la   sa  a'La  bERuri'iiKin.     Laa'iii 

lliorlaiiH  iiiakiii);        for      roail(law)      of      later  iiii'ii.  'I'hrii 

mail  (law) 

xak"V''da  \vsu>'kwr'  Lc'laiiEiiiR.     Laa'in  g'o'kulddadas. 

tlii'V  Hlavnl  Hoiiitt  IiIh  cui-atH.  Thi'ii  thev  lirralne  Ilia 

'  till*. 

"  liainEii  laL  t|ori'(|()r'sg'iLts'iVLaL,"  nc'x'laf'  O'liiaxfa'lai.a  xls  onii». 

"  I  )!ii    nliall  ;;o  farthi'i' thin  tinii'."  Naiil  U'iiia\l'a  hiM'      to  liiH    latlirr. 

"K'VsLEs  iia'imXLoL.     La   ina\vr''sLili.Eii    la'stcx'i'dt'L."    '' llii'fj-al'' 

'Not  you  Hhall      yoimxpect  mii  I  will  ^o  flrnl  I  will  go  to  liatlii'."  "(ioon'   ' 

La'lat'*  (lil's'idt"' O'tnaxt'a'laLaya  xa  tiafi'la.     Laa'iii  Ifi'wis  xo'sitV-t  lat'- 

I  lull  It  Ih   III' walki'il  n'niaxt'a'lal.r 

Maul 

wuLa'x'aLEla   xa    k-'iniLTila.      L  .'laf'  O'maxt'a'lai.ar' dii'x'uai.Ela    xa 

Ik- hi'aril  the        hoiiiiiI  of  ail/.-         Then  it  ih  r/i>iaxt'alal.i''  naw  lln- 

iiiK.  Hoiil 

(|V»    s  wfip.    La'lar*  k'ua'g'aals  qa  s  xO'sOtetf'  Ifiq.     (i-a'xlac  iiE'Xua*-20 

a      of    water.     Then  it  in     he  Hat  down    that    he        hatlieil        there.  It  eaiiie         the  Hoiinil 

pond  Haul 

xstix'Tdr  da  k-'i'iiiLfda.      La'la'xaa  (ja's'idr'  ( )'inaxtVi'laLr'  laa  laxaas 

eaine  nearer     the      noiind  of  adz-  Then  ai;ain        walked  O'niaxt'a'lai/'  then         It 


16 


the     nioiiiiUK.  Then       il  in  Haiil     In- liatlieil      il  is 

Nillll 


14' 


II. 


>vV 


M 

h 


678 


REPORT   OF   NATIONAL  MUSEUM,  1895. 


d  1 


lqor^'8a'x8tix'''!dtl    da    k-'i'iiiLala.     Lfi'Iii'xaa  iiEqElsu'    xa    wAp    qa   s 

far  went  till' HO'.' il         the       hoiiiiiI  of  ml/.-  Tlion  ugaiii       ll(^  renclitMl       tliii      water     tliut  lie 

ill),'. 

xo'sf't'ltr*.     (I'fi'xlsuf    iiE\uHX8tix''idr'    da    k*'i'iiiLahi.     LfiiiU'    qil's'it. 

lintht'il.  ItciiMio  Ihu  Hoiiiiil  uamo  thn      hoiiihI  of  otlx-        TMcii  it  in  ho 

iicarrr  in;;.  Hai<l       walkod. 

Lii'la'xaa  qor''sa'x8taiiakulr^  da  k-'i'inLala.     La'la'xaa  q'a'xa  wilp  qa  .. 

Tlii^n  again  far  hoimiiI  movKil  tlio     Hoiintl  of  a<lx-         Then  a);ain    he  foiinil    wa-      that  ho 

ini;-  tor 

xo'sidY'tr- inq.    (l-a/xlar'  da  k-'i'iiiLfila  iiExna'Labr'da'.     Lfi'lar  (la's'idO 

hatlioil        tlioro.  It  oaino       t)ii<    Noiinil  of  ad/.-  noar  a  litth-.  Thon       h(>  walked 

iiii; 

■5<)'maxt'a'laLaya.     Lalar^  du'x'naLEla  xa  g'a"lo.     G*'oa'xt8(Vsa  bEgu;V- 

O'nmxt'a'lal/-.  Then  In-  heheld         tliu     canoe.  Ilo  waa  Hittint;  ■' 

in  tlui  eanou 

iiKin    k-'i'iiiLaq,    k-a'df'g-o'ls     xa  ina'sto    lOa     8f*'wayo    inaLtsE'ma. 

luau  adzing.  I  May  in  t  ho  how      tlin       liarpoon        and  paddh'x  two. 

of  tlui  canoo  tlie 

A'Eiiilawisr"  ( )'inaxt'a'laLaf'  Lri'\vap'El8a  xa  bEgwa'iiein.      Uai'malaxOL 

Oiily  ()'iiiaxt'a'lal.('  hIihmI  lii-hind       the  man.  That  had  lieen 

him 

lufi'g-agMiXLr'.    LiVIaO  O'uiaxtVi'laLar^  yfi'ti't'g'aL!"    Q^'Iakviala  xg'iu 

gniiiso  nil  him  Thon  it  ii*        O'liiaxt'a'Ial.r  wpoku:  "Tliankyoii        that  E 

(hinnaino).  said 

'lo'knalr'L  g-axs  ya'lag*ilt80wa'qo8,   qast!"    A'Einlawiaf'  da  ma'g'ag'U 

foinid  :i  mngit'.    this         your  work  on  tlio  ground,     friend!"  Only  tho         grouae 

al  tn'MHiini 

lOdo'x'uf'dax  ( Vuiaxt'a'laLaf',  la/laO  XM8'f''da.     Laain  ir>'kualr'  O'maxtVi'- 

looki'd  at  O'liiaxt'a'lal.r,  tlieii         he  dLsap-  Then       ho  fmnid  a       O'maxt'iV- 

]i<-ari>d.  magical  tri'aHiire 

laLaya  xa  g-a'^lo  lEwa  mii'sto  'if*  sr-'wiiyo. 

laLi'       tlio    caiioo        and  tlio    liarpoon  and      paddlcH. 

Lfi'laf'  ax'a'Laxsa  xf's  Su'nkMU  (falcj".     Ma'Lt8i'i  laaniltir'  'lawis  (fule'e 

TIkmi  it  is      ho  put  into       his        nottio  line.  Two  only     then  it  ia         and  unclo 

Nahl         tlio  canoo  waid  liia 

L'o'L'awatst''.    Laain  Ia'k''r»tr'SL.     La'laO  Lfi'sqEmdax  Sa'KUs'a.    La'lae 

l.'o'I.'awatHi"'.  Thon     he  wont  aonms.      Tlicn  it  U     ho  aimed  at  Noomaa  Tlicn  it  is 

said    (steered  for)  Island.  aaid 

du'x'naLEla    xa   sio"naknla    g-i'g'ilaal   lax    Yaai'Xugiwami.     Laa'in 

ho  lii'hcld  tlio      jiaddliug  ranno      started    it  is    liirin  Yaai'Xiigiwaiiu.  Then 

I'roni      said 

1~>  k-i'iiKiaunakula  Lf-'wr  lax  Sa'lots'E.    Lfi'lar  qE'lqEpox'uit.  "Qf^'lak*asla 


tliev  met 


and        at       Siiiots'K.        Then  it  is   each  held  tho  sides        "Thank you 

said   of  tho  other's  canoe. 


iiKinno't,"   iH-'x-lac    O'inaxt'aiaLa     yax      Qa'watiliqala.      "K-'O'sEii 

hnitlHT,"  said  n'niaxl'aialj'  to  that  (ja'walill':i|ala.  "Not! 

wiii.K  la'g-iLa,''  iir'xlar'  ( )'inaxt'a'laLa.  "Ia'la(iEinEii  La  sEii  o'mpf'  (jEu 

nothing  on  accoiintof."        said  (>'niaxt'a'lal.o.  "I  am  sent  hy  my       father    that  I 

g-a'xr'loL  (ifixs  lir''x*ar'n('' ina"lar)S  hr-'Lo  lax  qEg-a'taas.''    "QO'lag-a!" 

eome  to  yon   fur  yon    the  only  one     what  yon       right      IVom     to  take  a  wife.'  "(Joniel" 

nr''x*lata  Qa'watilEtiala  lax  O'lnaxfii'laLr   tjaii    la'lag-i    af''wik  Elrn. 

Huid  Qa'watilKifala  to  n'maxt'a'lal.e  that  I  go  yon  paddlo  ho- 

hind  me 

L'Oqa  8  la'os  liVxEu  g-d'kua,"    "La'lax'i'  g-iii  <i'iVluXdt"^  g'in  loL  iiK'muot,'' 

that  you  go       to  my  hoiige."  "(iotliis        my      harpoini  line    my   to  brother," 

past  "     yon, 

nf^'x'lati  O'maxt'a'laLa  yix  Qa'watilEqala.    *'Yi'xa  Sii'nk''iu  q'a'lkoa 

said  O'niaxt'a'laLo  to  QifwatilBqala.  "That         my  nettle  lino 

hark 

aawi8  iui»'8tiiXdc  qawis  LO'wiXdr'."     La'lar^  Qa'watilEqala  au'guaqa 

and  bis        hariimiu  past      and  his       mat  past."  Then  Qa'watilKqala  also 


t  ,,^,  _ 


THE   KWAKIUTL   INDIANS. 


679 


walkntl. 


Lfi'lae 

Tlii>n  it  In 
M:ii(l 

Laa'm 

Then 


Ifi  8isk''ilxM'waX'unXdr' <i'i;lk"  iri'xisnE'nmOt.     A'amlawis  la  La'yfip'a    1 

Willi  Ills      IciitliiT  liiir  jiiiHl  liiii*         ti>  liiH        liriitlicr.  Only  it  is  haiil  tliey  oxcliiiiiKt'll 

HIS   alc'watsV'Xdc.     Wl'laam  la  jjM'g-iixsax  ya'yats'ix'tlr'S.    "Ilr'tSiV- 

tlirir    limit iiii;  c.aiKM-H  |>UMt.        Kvi^rylliiiit;  tliiii^H  in  tin'      raiiiicM  wliicli  they  "  Lot  iih 

•  atioit  liiiil  iihimI. 

x-iiis  <|OiV(ioa«'a<|aiioX  {fo'kiu"'  liai'nu"'  da  kufi'x'ilas,"  nOxdar*  O'lnax- 

;;ii  ;;ii  liai'k  IM  Iimisx  tlirrii         tlic  NiiiiikiliK,  '  nuIiI  O'liiax- 

tViiai.r.     *';)Oii'la,"  ur'x'lat'a  QiVwatilKcjala  "llai'^:Inax•ill^s  Soa'iJoaf'- 

t'li'lHI.r.  "Omi't,"  Haiil  but  Qii'\vatilK>|ala  "wrwill  no  <»n 

a<|an  jj-o'kuii.     lia'inaaqos  nr''x*8r'H  wa'i.dEint'ys  xva  g-ri'yiVIar'nayos.''  Ft 

my        my  liiHisr.  'riicii  ymi  you  »ai(l  your  wiiril  its  y  mi  want  to  Im 

incatJi-tl." 

Lfi'lat'  sf-'x'tiit  liaina'Lts'atiilla  {j-iLrXdaox.     La'hu'  lax  siolisa  xawa  lax 

Tln'ii  tlicy  hIiU' liy  sitln  togctlur.  Then       to  lowcrimrt     tlicy      at 

pailillril  oC  river        wit.' 

(luaT".     "A'EiiiLis    yri'L'i'iL('»i,    nE'miiot;    (|f'n8('>  laf'L    laxEii  g-o'kua. 

tiiiai'.  'Only  you  taki- larc,  lirotlii'r;  whin  wo    enter        at  my         Iiuumr. 

T'f''i)'axLaXsitsr'  a'liiLis  ji-a'xEn;"  nf''x*laf'  (ia'MatilEtiala  xis  iiE'iuuot. 

Follow  on  my  heels  luily  me,"  naiil  Qii'watilKijuhi         to        hrother. 

'iliH 

La'ku'  iif-'Lascxs  in'xsaiiiar'  trx-i'lf'  sla  }>:'ok"  la'xis  iiE'nuiOt.    La'laf'lO 


Then 


he  tiilil 


its  liailnesM        theiloor    ol'hiH    lioUHe      to  his 


brother. 


Then  it  in 
ftniil 


they  walked     tliiittliey  go      to  the        dour, 
totfetlier 


ln»'x'iisdr's  tja  s   It-  la'xa  tV'X'i'la.     Lri'la*"  a'tialsOidatioa'wiiia.     La'laf! 

Then  it  is  it  o|iene<l  the        raven.  Then  it  in 

aaid     on  tlio  «aid 

ground 

dawO'Lt"'  da  iiE'iiiu»"»tala.     liA'hu'  k-i'nm'afjMLf'  da  tjou'wina  tV'X-i'los 

they  ,|iiiii]ied   the  liriithers.  Then  it  in  it  siiaiipcd  the  raven  itH  door 

Ha  id 

ijM»'kua.s  Qa'watilE<|ala.    Xa'XaaEm  la'Laq'of'tfulalag-illLt*  k"'«"''k*'akua 

his  house  (ja'W'atilKi|ala.  All  it    is  said        alive  in  the  hoiiHe  earvint.'s 

sa  {;*(">'kua8  Qa'watilKtiala.      (^'or'ti'iilalat^    da  qa'inf',  si'sifiL  lae  da 

of        his  lioiiae  (Ja'watilE<|ahi.  Alive  the        ]>ost8,        Hi'siiiL        it  in     the 

Haid 

k'n'tr-wac.     Tjaa'm  (lig-a'tixMdt's  VVi'lx-stasIlayuqoa  xonO'kuas  Qa'wati- 

beams.  Then        he  was  married  to  Wi  IxHtasilayiiqoa  his  elillil         (ja'wnti- 

lEijala.    Wiil  laa'm  g-o'ku'IxLayit  da  g'O'kiir  --lEwa  k''r''k'V'sV>  i.EwalS 

lK(|ala's.  Wii!        then      the  honso  was  ^Iveii    the        lioime  and  the  carviugx         and 

to  liim  in  marria;:)- 

iia'xua  (la  s  <|ur''xstKiu  \a  liainiTyf'  (|Vi'q'aiiOL  Wil'lasxM''.  kuf''kiixte, 

all  tor   his  ililViTen;  kinds    the        food  blankets  lynx.  inarniol, 

iiiTLf'sqEin,  iiia'tsas(|Ein,  aliVk-iin.     Wii !   laa'm    g*rix   sf''w()dayfi   st'S 

wolverine,  mink,  dressed  elk.  Wii!        then         they        they  took  him      hia 

skins  eam'e  hoiiui 

iiEgu'inp    Lawis    g'»"»'knlr)t.     Wa'wi'laxsa  aiiilar'    g-a'xr    <la  g-o'Xdr*. 

father  in  and  his  tribe.  lOverythili)^  it  is  said         eanie  the      house  jinHt 

law 

liaa'in  .tj-o'xwiilsa  sa  g*t">'kui''  lax  K-'n'tia.     llai'ini.s  la'g-iLs  K-a'tjaXLe 

Then    hr  liiiilt  a  house    of         boii.si^  at        K'n'cja.  Therefore  K'a'iia  on  it 

oil  the  urimml      the  (its  uame) 

(la  awi'iiak'nis  (jax.s  Ia"yriL  k''ri'xsr'stEndEx  K'Vi'qa   (|a  g-n'kwr'atsa 20 

the  land  for         loii);  a;;o      lo(;8  pile  eil  all  aruiiud        K'ii'iia        for  place  of  hiMise 

g-("»'kul\L('Xd('.  Iiaa'ini,(''Lt.S("''stali.^a()':naxt'a'laLaya.sf'sqEg-a'daiiEm 

house  olifained  in  Then  he  invited  all  O'maxt'u'luLi^  with     what  he  had  ro 

marriage.  aioiind  his  c.civud  from  hii«  wife 

lA'xa  g-a'lo  lt''l()<)larf'. 

to  the       lirat  tribea. 


i 


680 


REPORT   OP   NATIONAL   MUSEUM,  1895. 


[To  page  406.] 
HO'XKOK". 
1     Nti'sa  lar^  da  ts'e'daci  lax  Yu'LayO  xa  ts'ri'k-ns.    Lfi'lar*  ts'BxLfi'la  xa 

miieii       lit  Yii'U!        tlio     (cm  root. 


Pull  out    it  U    tlio 
Hiiiil 


'I'lit'ii  it  JH    tlioy  put  it     tlio 
H!ti<l      over  tlio  tiro 


mu'mysEinak".    G-a'xlat'  da  o'qoaiif'  xa'pa  xa  iim'mX8Ein  xa  qViiEm 

(IHimI  wlialu  nipnt.  They  <'niim   tlin        owls         ])ickinK  tlio       dried  whale      tlio       many 

up  meat 

lae  da  o'qoanc.    Lfi'lar*  do'x'oaLEla  xa  ho'xhok".    G'ax  g'usT'xtot  xa 

it  Ih    tlio        owls.  Then  it  is    they  diacovered     tho       ho'xhok".  Iteamn      sitting  on      tho 

Raid  Mitid  to]) 

Los;  g'fi'xlae  ba'ai'iLKla  'lE'iiLa  xa  o'gweue  sa  wilk".    G'u'xlae  lax 

tree;         it     it  is       downward         (lerking     tho         trunk  of       cedar.  It       it  is     at 

the  cnmo     said 

Lar-    wfixLa'x'uinx-'ide   da   lio'Xhok"    iC'Xoa  xes 

Then  it  found  it  diilii  iilt  the        lio'Xhok"  for  its 

tli'i's'ldt^    da   ho'Xhok"    qa    s    It*'    laxa    ts\''dax. 

it  walked       tlie         ho'Xhok"        that    he  went     to  the  women. 


(^aiiie  said 

CoxLa'ya    sa  wilk" 

liiitt        of  the    <'edar. 

X'i'ndzas.    La'lar! 

beak.  Then  it  is 


It  covered  its 
noso 


but      the 


ho'Xhok",       it 
was 


said 

Na'wiLbo  lat'«l  da  ho'xhok",  la  bEgua'nemxs  g-a/xaf'  hVxa  ts'e'daq. 

ho  came       to  the        women. 

Lipa'tiilC'La  sa  Ltl'war'. 

they  put  "t     of  the        meat, 
before  him 

IjiTlar'  ya'q't'gaLr'  da 

lie  spoke  the 


La'latl 

dried  w  hale  Then  it  is 

meat.  said 

La'laO  gH'tsu'dE  sa  md'mXsEin  la'xa  n"''war', 

on  the         mat. 


Then  it  is 
said 


axLEiide     sa    md'inXsEin.     La'lat^ 

they  put         of  the 
on  tiro 


Then  it  is    they  put  on 
said  to  it 


'I'Immi  it  is 
said 


of        dried  whale 
the  meat. 

10 ho'xhok":    "  K-V''sEu       ha"iuapa       Xoa       inr'inXsEiiu'X.      Yfi'dcn 

hfi'xhok":  "  Not  I  cat  the  dried  whalo  moat.  This  my 

ha'ma'yuX    da    LE'qoax    sa    bKgua'nEmOx."      A'Eiidae    iif;'k*    da 

food  the  brain         of  the  mei;.'  Only    it  is       he  said      tiie 

.said 

ho'Xhok",  la/lar  LE'iiL'idt"  da  hd'Xhokua  xa   ts'c'daxdf'.     NEino'k" 

ho'Xhok",     then  it  is       he  pecked       tho  lio'Xhok"        tho       women  past.  One 

said 

lat'r^'da  wu'ux-'idt"'.     G-ax  nd'nak"  (la   s    ts'Ek'Ti'Lalr's.     La'latl    da 

but  hid.  .She  home       that  she  reported.  Then  it  is      the 

eame  said 


Naqd'nig'ilisala     n«'k* 

Kuqo'nig'ilisala  said 


hi 


ho'Xhok"' 

ho'Xhok". 


La'lao 


Then  it  is 
said 


(pi     s     h",     wrua     xa 

that  they  went  to  make  war  the 
upon 

15  Q'd'mk'ustills  t:*")  Wa'xalalaa    ax'O'ida    xa    O'd'Ein    sa     tsTda'ti    (ja 

(j'o'mk'ustAls  and        'Wa'xalalaa  took  the      menstrual    of  woman        that 

lilood 

s  kwJi's'idr's.     La'laC'    wi'na    xa    lio'Xhok" 

tliey    washed.  Then  it  is        they         tho        ho'Xhok". 


the 


La'hu'   lax   ax'a'sdf'   sa 


Then  it  is        they         tho 
said    made  war 
upon 

ts'e'daqdr'.     La'lar  la'xLala    sa  moinXsEm 

women  past.         Then  it  is      they  |nit  of        dried  whale 

said      over  lire  the  nu'ut. 

Lfi'lafi    dr>'x'oaLEla  xa  ho'Xhokuaxa  g-a'xaO  g'na'xtut    xa    wi'lkur\ 

Then  it  is    they  discovered     tho  ho'Xhok"  came  sat  on  top        the  cedar. 


Then  it  is    they  went  to  the     of 
said  place        tln' 

(T-a'xlar  da   d'tjoaiu'. 

They    it  is  the  owls, 

came    said 


said 

G-a'xlac  ba'noLEla  qE'mEL'aur^ 

It  laiiie  it  is      downward  )iecking 

said 

20Lri'lao    xak'V  x-i'ndzasdOs  Ifui. 


xa    wi'lkof 

the  cedar. 


La'lac    laxa 


Then  it  is    to  the 
said 


Then  it  is 
said 


it         its  nose  past  there. 
Jammed 


o'xLac. 

butt  of  the 

tree. 

La'lai'  dzE'lX'uide  Q'o'mk-nstals  id 

Thou  it  is        they  ran  (j'O'mk'URtAls       and 

aaid 


jjxLiVla  xa 

sy  jiiit  it     the 
rllio  tiro 

a  (i'f''iiEm 

lii>       mniiy 

la'xtot  xa 

ttiiig  on      tlio 
toi> 

ri'xlae  lax 

t       it  in     at 
iiu    Haiti 

If'xoa  xes 

Cor  its 

tsT'dax. 


J,  ts'e'tlaq. 

B        women. 

a  Lo'wae. 

tlio       iiicnt. 

'f'gaLf'  (la 

Nlioko  tlio 

Yfi'den 

Tills  my 

iie'k-    da 

hii  said      the 

NEind'k" 

One 

La'lad    da 

"hen  it  is      the 
saiil 

Laiae 

Then  it  is 
said 

'da'(i     qtx 

oniau        that 

cTi'sdo   sa 

it  to  the     of 
pluitii        th« 

o'fioanO. 

owls. 

^vi'lkuf^ 

I'etlar. 

a    o'xLar'. 

butt  of  the 
tveo. 

[•ustAls  qo 

uHt&lH      uml 


THE   KWAKIUTL   INDIANS. 


681 


Wa'xalalaa  qa    s   ku«''x'idex   X'i'ndzasdes.     Laa'm    k-rt'x'uidc   x-i'ii-  1 

Wa'xalalaa         that  it  striirk  its  iiosti  pnHt.  Thi'ii  it  liroko         its  nose 

dzasdrs.    (I'iVxlaf^  La'XLandes  la'xa  la'q'us.    Laa'm  i.a'la. 

paat.  They   it  is      pushitif;  it  into     into  the       lire.  Then        it  wan 


caniu   said 


dead. 


[Tu  page  408.] 
THE  GHOSTS. 
G'o'kula  laf'  K'oa'La  qawis  sa'sEm  la'xa  ai'k-T-  awT'nakuisa.    Tie 'iEin 

Living  in     it  is      K'oi'k'La      and  his   children    at  the     above.  country.  Tliat  waa 

a  lioii.sc       said 

xono'X.sr'  yix  Q'o'masdaX  xa  no'Ia,  lie'inisr'  Ilaia'tiolaL  infi'k-ilax  Lt"> 

liis  Hon         that        t^'o'masdaX        the     eldest,         that  Ilaia'qolai.  next  one       niid 

Nolak'as  hO'imisLa  A'miolak-as.    La'laf'  liayutAla  qt"*  Ts'i'hioaloLEla 

Noiakas       and  that  one         A'uqolak'us.  Then  it  Ih   they  were      and        Ts'i'li|oaloLEla 

said        rivalH 

liO'lmis  sa'sEmstl   Se'paxis  Lo  Ya'q'EiitEinaye  to  G-r'xdEii.     La'laf' 


that  his 


i-liildren 


Se'pnxis        and         Yu'q'EutEniaye 


and      (i'B'xdEn. 


Then  it  is 
said 


Ts'i'hioaloLEla   uek*  qa  s  g-a'xc  la'xoa  baae'x  awi'nakuisa.     La'hu' 

Ts'i'liioaliiLBla  said  to  come  to  the         lower  world.  Then  it  is 

said 

e'axEla  xa  i.a'qoak'Eii  laa'm  tT'x-i'LdEng-ilax  tja  s  SE'lbEL'anr'St")  'lEwi.** 

iiRiiit;      the      copper  post        that  waH       making  a  ladder  to  climb  down  ami  his 

sA'sEin.    La'lae  ne'k'  (ja  8  lifiLa'qasr'wi  ses  liayo't.     Lfi'lar*  tfil'lalarlO 

children.        Then  it  is    said  to  be  played  with     by  his      rival.  Then  it  is        lie      it  is 

said  naid     kmw    said 

K'oa'Lax  wa'LdEinas  Ts'i'ltioaloLEla.    La'laO  qa's'idr'  K'oa'La.    Lfi'lat"' 

K'ori'l.a\  his  word  T8'i'li|oaloI..Ela.  Then  it  is    he  walked    K'oa'l^a.        Tlun  it  is 

said  said 

mo'i)'EnXuas    cia'sa.     La'lar    do'X'oaLEla    xa     neg'il'   (lori'xanakula 

four  days  he  Then  it  is       he  discovered         the     nioiintaiu  growin}; 

walked.  said 

g'0'x''it  la'xoa  ba'iu'x  awi'nakuis.     La'naXua    iatsVt't   xaus    ai'k'V* 

from  the  lower  world.  (loind  some-         leaeliin^         our  upper 

times 

awi'nakuis.     La'hu'  ne'iiak"  qa  a  iie'iLr^  xOs   sa'sEin.     llr'ix-'ida  am 

world.  Then  it  is  went        to  tell  his        children.  liinht  a'vav 


Then  it  is 
said 


went 
home 


lawis  xoa'naL'c  da  qawis  sa'sKm.     G'a'.xlac  la'xOs  ax'a'sdf  k-V''sIat'a 

and  his      children.        They  came      to  the  ]ilai'e        not  liowi  ver 


it  is      they  prepared 
said 


place 
I  past) 


qJi'Laxs  g'u'xar'  da  iiEg'ii'  ai'k'V»LEla  f'it'f't  da  g-iTEm  lawis  ladzd'tl") 


long 


came        the   motintaiii 


upward 


again      the      as  soon 


it  is      It  leached 
saiil 


xEiis  Tiii'lax.     Lar*  K'oa'La  uvk*  xt's  sa'sEm:  "  K"'«''sLKn  lii'stiaint-LoL. 

our  sky.  Then      K'oa't,a        said    to  his    children:  •Not  I  follow  yon. 

lla'gM  laams  leSuxLii'laLEx  lV'i)ri'win''ii(")x.     A'Ein  LKsg-ilx  iiiVXuaL 

Qo  you  the  name  of  voiir  I'epa'wiLenox.  Only        yon    come       soiiietimes 

tribe  will  Ite 

axLala  xEu  k'V''k"'E8'ox,"  nri'x-laO  xOs  sa'sOm.    (I'u'xlat"'  Q'«"»'mas(laox 

take         my  carvings,"  he  said  it  i^   to  bis    children.  Tlii'v    it  Is         (^'o'masdanx 


he  said  it  1^   to  bis    children, 
said 


Tlii'V    it  Is 
ciiiiit*   said 


qii     Hii'atiolaL     qo    NO'lak-as   hii'imisf    A'nqolak*as.    (I'n'xlat-    lax  20 

and  Ilii'aiiidal.  and  No'lakas  also  Anijolak  as. 


They   it  is 
came  said 


Q'oaLK'mtsis.     La'hm     (|iT's'ida     iVliiXwa     la'xa     la'xt-s     ii'Liibala- 

Ij'oal.B'mtsis.  Then  it  is  they  looking  for  theru  at  the  walkingin 


Then  it  is 
said 


I  hey 
walked 


looking  for 
H  ri\  er 


i'l. 


682 


REPORT   OF  NATIONAL   MUSEUM,  1895. 


m 


^ 


ii 


]  «''n}iy;ilaal  Ifix   K'wala.     La'l;u>  q'a'xa  ^a8  lax   awi'Lpa'yas  K'wala. 

Ilio  wimxIh  lit  K'walii.         TliiMi  it  Ih  t\wy        jxiHt       at  its  l>i>iiit  K'wulu. 

Hiiiil        1(11111)1 

(I'a'xlaO     (^Vt'inasdox     'jo     Hii'aqolaL     af-'daa'cja.    Lfi'Iar*    lua'iiffa- 

lli'    it  JH  (j  iiiiiaHiliix  ami  llii'a<|<ilal.  roiiiiii);  bni^k.      TlicnitiH  ki't'piiig 

ciiiiii'  saiil  xaiil 

i-axslalr'SEla'xs    }f*a'xar'    iir'nak".     liii'lar*     la'j^*aa     la'xa    otsfi'lis. 

rliiHU  to  the  lii'acli  caiiiu  home.  Tlit'iiitix  tho.v  at  t)i<t  hay. 

Haiti  arrived 

La'lar'  la'axLa'lf'sa)].    La'lar'  do'x'oaLEla  xa  koa'x'ila.     Ija'lav  la'jfaa 


Tlicn  it  i.^i    f^oiiiK  to  itM  lirail.        Tlioii  it  i«   tli<\v  tliH<'iivt«ri!<l  llir         Hiiioki'. 
Haiti  Haiti 


Tlii'ii  it  in       tlicy 
Haiti    arrivi'tl 


/>liM|.     La'lar'  lat'i.  la'xa  gM»k".     Ma'lok"  latV'  da  tsT-'daci   tsT'sa  xa 

lliori'.    Tlifii  it  is    tiii'.v      at  tlitt        lioust'.  Two  Imw-      fliti        wtmu'U         roaHtiiif;     the 

Haiti  t'liti'iVil  <(vi'r 

g'a'wr'ci'aiiKin.     La'laO  ya'<|V'g'aaLf' (^Vt'inasdox  'lo  IJii'a<[olaL.  WuLa' 

clania.  TIii'D  it  in        tlu-y  Hpoke  Q  o'luamli'ix        anti      Ilii'at|olal..  'I'liey 

Haiti  ankcil 

xa  tsV''da<i  wOs  gv'x'idr'.     Nr'Xso  lar-   da  ts'r'datias   (J'o'iuasdaox. 

tlio        WDiiit'ii       wln'rc      thi'V  taint!         Tlit-y  wfrti      it  in    tlit!  wt)im!ii  liy  l^'i'i'iiitisilni'ix. 


tlii'y  laiiitt 
t'niiii. 


Tlifv  wfrti      it  in   tlit! 
tt>i(l  liv         Haiti 


La'lat'   iia'iiaxinayt'    da    ts'f'daq:    "Ilc'daiiuX    g'c'x-'idf    da    ai'k-V^ 

Then  it  is        they  ri>|ilioil  Ihf,  \vt)iiicii:  "  WtM'aiiit^  i^aiiie  tiiiiii        tlin        above 

Haiti 

awi'iiakiiis.    Km^'osmuX  bEgua'iiEma."    La'lat''  nO'La  (^'O'lnasdax  la'xa 

«t>rltl.  Xtiiit^  we  have  iiit'U."  Tlifii  it  tfi    said  Q'lVinaHilai'ix       to  thti 

Haiti 

lOtsV-'dat]:  "  K-'Oos  aiuxaanr>X  ts'Eda'tia.     Wix-'idasr^xs  g-a/xarx  g-a'xa- 

wiiiin'ii:  "Not  \vt(  liaviiiji  womtm.  How  tlltl  ytm  iiiint'        wlitii  yon 

axa?"     Lil'laf' ya'ci'ag'aLr' Wi'yrtl("''iir'(ia;  lif'iEiu  if-'qEin  sa  iiEiiir>'kiU' 

came         'J'lii'ii  it  is        nlie  H|)okt!  troiibli'Htime  that  waH      tlie  namti       of  txio 

tltiwiW  Haiti  woman;  the 

ts'Kda'tj.      Wi'()].a8ogui'lak"n"'      da      iiEiuO'kur^ :     "llauO'iiaXuaiu^X 

woman.  '  Making  tirt'tl'       tin         tlie  otlifronc;  "  lirin^rinj;  tis  ( 0 

lii'xa  iiExa't].     lle'imis  gaxta.r>t  g'a'xEuox  la'xoa."    "(Jo'lag-a  tianoX 

liillio       gecHe.  That  brought  nn  here."  "Come  now        tons 

(jog-fi'daos."'    "Mo'laxLiilat"'    da    ts'O'dati  as  wa'LdEma  sa  iiK'nn"''ma. 

to  bf  our  wivcH."  (ilailwori^    it  in       tlie  wonnm        of  wtirtl  of        lirolhers. 

Haiti  the  tlit> 

ISd'A'xlar     iiii'iuMloxLt"'     da     iiE'nui'ma    qawis    jfaijauE'ni.     G-a'xlae. 

Thfy      it  in  hiinic  they  the  hrotlifrn.  with  wivfs.  Tlicy    it  in 

tanic     Haiti  tlii'ir  t'anit*    Haiti. 

(Ja'x'aLEla  lax  Q'oiiLE'indzns.     lle'ix-'ida  am  lawis  bt'bEwr'X'idt' da 

They  famt' to         to  Qtial.K'nultsiR.  At  oncf        it  is        naitl         tlioy  were  willi        the 

fliiW 

tsV-'datj.    Lil'lat"'  ma'yuL'idf'  da  ts'^'datj.    La'la»""i»'''x"idt'8i-a'q'()a8(|Eni. 

wtimi'ii.        Tlicn  it  is    tlii'y  wi'ii- con-     tlii>      women.        Tht'ii  il  is   tiny  nanictl        l,a'(|'tiaHt|Kiii. 
Haiti  tineil  Haiti  liim 

lla'labalaal  (|'(ta'xV't  da  g-iuri'iiEnH"'.  lifi'lar-  aiiiLt''  da  g'ing'iiia'iiEm  lax 

(jiiii'k  It  is  Haiti        jirtnv  tlit^  iliiltl.  'I'lii'n  it  is  |ilayi'il     thf  iliiltlrcn  at 

Haiti 

wa'balisas  Q'oaLE'iiidzis.     La'hul  hO't^dt"'  La'ti'oastiEm  lax  ognii'tia'ya 

river  In  t>or-  (j'oal.E'mtlzis.  Then  it  is    he  faint't-tl  l.a't|'tiaHt)Em        at  that  Hitle 

nerof  saitl 

20  sa   wa'.     Ile'x-'ida  Kin    lawis     la   w'lv    xa    nKni(">'kur'  g'ina'iiEinax 

of      rivfr.  Atonee  it  in        Haiti  he        toltl  the  otiier  hoy 

tlic  went 

C^'Oiiiasdaox.    (i-a'xlao  (^'o'masdaox  do'x'iiida  xt'-s  xuiiO'Xde  a'la  ain 

(^'o'maBilatix.  llf  fame  It  is         (jt'i'maHthit'iX  lie  saw  hin       fliilil  past       really    it  is 

Haiti 

lawis  LK'la.     Ile'x-'ida  aui  lawis  wuiiEnitVi'dEq  xt-a  xoiio'Xdt"'.     Laa'in 

Huld    .      dead.  At  ouco  it  is     Haid  he  buried  it  hiu         t^hild  liast.  Theu 


iiliiiMiii 


as  K'wala. 

E'wula. 

lllll'llffSl- 

ki'i^piiig 

ii    otsiVlis. 

11  liny. 

lar^  lii'jjfaa 

I  it  is       timy 
Hiiiil    arrivisl 

tsT'sa  xa 

roiiHtiii);     tlie 
IL,    WuLiV 

■riii^v 

askcil 

)'nias(ljio\'. 

I'lPIlKlHllnoX. 

da    ai'k'M 

tliti        iibovo 

bsdilx  In'xa 

tdanx       to  till! 

U'x  g-a'xa- 

i>         wIh'II  you 
llKIllo'klU' 

one 

laXiiJiiioX 
•••a  <ianr»X 

nv        to  us 

iiE'inr-'ma. 

brolliurB. 

G-il'xlaC'. 

Tlicy    it  in 
I'liunt    Haiti. 

''X'idi'  da 

I'Willl  tin- 

ri'<)a8(|Kni. 

i|'oaNi|Kiii. 

i'liEiii  lax 

at 

s:iiii'<|a'ya 

that  hiiIk 

la'iiEmax 

boy 

"^  iVla  am 

really     it  is 

Laa'in 

Tbi;u 


THE   KWAKIUTL   INDIANS. 


683 


itissaiil      it  Krow  niuhl.       Tlicn  it  is     the 

Haid 


lawis    3iVmiT.'ida.      La'lav    da    g-iua'nKin   (I'lila'x-'ida   <|a    wi'x-'idi's  1 

rbilil  revlvi'il  to        iiiiabli' to  <|o 

anytliiii); 

qaxs    g'T'tsaf*    la'xa    xtsKin.     K*'f'slada  qii'L.i  Sa'nuL  g-iVxar'  wiiLEla 

boi'aiiao  was  iiisiilo       in  tlie  liox.  Not  tlirii  loii);  dark         lir  caiiiK        lio  lieuril 

xa  yaf'q'Entair'.     La'laO  axo'dax  yikwaya'ya  sa  tlHk*ri't.s'Eii.    Ilr-'ix-'ida 

tlio  talking;.  Tbon  it  is     bi- took  it  tlif  cox ci-  of  j;''''^''-  Atoiicn 


Tbon  it  is     bi-  took  it  tlif  coxci- 

Naiil  olV 


(if 
tbi- 


am  lawis  Lc'Ialasawf  da  laXdr  LE'la.     La'lar*  <|ri's'iday«»  Ifi'lat-  la'xa 

it  ia        said  lie  was  caUril  tbr  onr  wbo  bail        ib-ail        'I'boii  it  ii<      tlicy  walkril         tbrii        to  t1ii< 

I ti  saiil  witli  biiii 

Lf^'xk-'ala.     liiVlaf'    (i'at|'a'qEiiilasawi    da    g-iiiii'iiEnia     sa    yfi'dokwf'  5 

licaf  ill};  <'•'        Tlicn  it  is    lir  uiis  askoil  to  lir  raiff'iil     tlir  rliild  liy  tlirro 

biiaiils.  said 

be'bEgwaiiKnia  xa  Ir-liVlr'noxoaxoi,.     Lri'laf'    lar'L    Ifi'xa  kiir-'xalatsr", 


mill 


the 


gliosts. 


Tlieli  it  is         tliry  at  the       daiuin;;  house, 

Haid     entered 


k-T'slata    la'g'oliL    la'xa    g-ok".     II»''la«'    f,n»ri'x-'idr'   iiE(|r»'yalii,a    sa 

nut  bow-        they  went  to  llie  to  tile         liouse.  There  tliey  sat  the  middle  of 

uver  rear  of  the  bouse  tho 

beiLk*'dda'iir'.rtnlLa  sa  g-ok".    Wt-'g-a  yri'LaLaxiir''X8olar'  La'tfoastiKin. 

rigbt  side  of      bouse.  Co  tin!         take  eare         he  was  toid  lji'q'oas(|Eni. 

the 

Na'XuaaniLKs  n'xrlanri'kala    xrs  dn'dESiiLOs    LEwa  c|'E'in(|"i;uidKm. 

Everytliiiig  you  will      keeji  m  yimi  mind      your   what  will  be  seen         and  thesouKs. 

by  you 

K*V''s'EmLaxaa'\vis  lia'nix-'ida  xa  lia'ing-ilayriLaloi,.     'la'xoyr-   laf'    da  10 

Not  then  you  eat  the  your  food.  He  stood        it  Is      tlie 

said 

bEgiia'nEiii  da'la  xa    q'or''ts'ayfi.     La'lar-  ya'ti'f'g-aLr  };-r''(iaina'ya    sa 


liiddin;:    the 


rattle. 


'I'heii  it  is  he  Hpokn 

said 


thei'hief 


of 
the 


b'sliVlciiox, Lc'qadr'sIIaiiia'maxayals:  " (I'axts'a'x'ti wc'sax la'gulf'sa." 


ghosts 


his  name 


Ilania'maxavals: 


'' Let  him  lonie      this  boy       lo  tin   rear  of 

the  boii.se." 

"ijoa'la/'iir'k'lat't!  da  iiEiiiO'knr'  la'xa  yfi'dukuc  br-'bEguaiiEiu.    La'lac 

"Don't,'        said  however  the  one  at  the         three  men.  Then  it  is 

said 

iJori'i/alr-Lf'     da     t'E'insElaXdt'-.     Tiil'lav     u'dzatj'alr'     da    g-inri'iiEiii. 

be  (inisbed  the  daiirint;.  Then  il  is  iine.'isy  the  boy. 

said 

LsVlaf'     Haina'inaxayals    hriya'Lo     la'xis    g-okulot:    "Tia"ini:ns    liiLlo 

Then  it  is  Hatnu'niaxayals  told  to  bis  tribe:  '■  I,pt  us  n" 

said 

.aau't     i>Exoa     tyiiiri'iiEinr'x     la'xis    jj-o'koa.     Lfi'lar    da   ir-sliVIt'-iinx 


take 


that 


this  liov 


111  his 


lions 


j;!  Mists 


Then  it  is    thr 
said 

ax'r''i<la  xa  ]>'alK'iiis,  i\n  s  LK\axL;ilaX<laoxurM|,    Lri'lar  o'jiuatifisawi  da 

took         the        moss  that  they  put  it  on  their  heads.  'I'hen  it  is  also  it  was  done     the 

said 

g'inri'iiEm  axaxT.Ji'la  xa  p'alE'iiis.     (I'a'xlaO  ^'oa'^-aalsr  da  g'ina'iiEiii 

hoy  put  on  his       the  mess.  Hi'     it  is        sittiii;;  mi  the       the  boy 

lieail  eanie  said  ;;i'oiind 

la'xoa  iiO'satiEiis  awi'iiak'uis.     Laa'inXdalaLa  -i«"''xs'alas(»  sa  jia'xala 

to  the  our  own  world.  IIo  was  already  tolfl        to  take  eaie         liv         shaman 

the 

yix  llO'Liliilag-ilis    qa   axO'isf'     qa   knil'tsr-    tja   r-s  gM")'kulot,    la'lar'20 


that 


He'I.iliilajl'ilis  to 


take 


the 


for     his 


tribe, 


then  it  is 
said 


ba'inatnaxc  awi'Estiis  k'oar'tsasas.     La'lar-  (^)'o'iiiasdaox  lewis  cjEiiE'in 


t'ley  eried 
hanioiiia 


all  arouml         to  wanli  witli.         'I'lieii  il  is       (Joimisdaox         and  his  wifn 

said 


ii: 


ip^ 


k 


'  \ 


II 


684 


REPORT    OP   NATIONAL   MUSEUM,  1895. 


ai 


>:i 


1  Iia'mfi'p.    La«  wuLfix'aLEla  xa  ha'mamaxa'.    La'lar^  dzi'lx-r'wuls  Ifixis 

at<'.  Tlifii  bo  heard  the     buuuiI  haiuuiua.       ThuiiitiH      tlicy  ran  out  of 

Hiiiil  hiH 

jfok"    qa  8    do'X'uidCq.     He'Ein      dox'oaLElatse      xes      xoiio'koaxs 

hotiHo     that  they  saw.  Him  they  ilincoveriMl  hiH  his  hoii 

g'oasa'r  lA'xaawi'nsikuis.    Lfi'lar^  m'l'La  xf'is  qEuE'in.    G'ft'xlaf' qEiiE'- 

siltiiiKoii     on  tlio       groiinil.  Thpn  it  ix    licHuid    hin  wife.  Sho     it  iH  hix 

till' Ki-oiiiiil  Hui<l       to  came  Haiti 

luiis  dO'x'uidEci.     LiVlae  infiLt'Sg-oriLEla  xea  Xono'k".    IIt*'x*'ida  am  laf"! 

wile  8lic  liiolteil.  TliKnitix       they  recognized       tlieir       cliild.  Atonco       it  ix  aaitl 

Hniil 

Sifug'ilL  La'ti'oasqEin  xis  omp:  "  Ila'g'a  axM'idax  k'ne'tsii  qa  s  xo'sEla 

shoiitcit         i^i'q'oaHiiEin         to     father:  "Gu  take  urine        thatyuu   Hpriukle 

liix 

laxs  g'o'kulotaq'os.    La'lae  dzi'lx-'uidt'  Q'o'masdaox.    (l-ri'xlar'dfi'laxa 


on 
your 


tribe. 


Then  it  ia 
Huid 


he  ran 


Qo'maHdaAs. 


He    it  iit     took    the 
caino  Haid 


kuii'tsV".    Wi'la  am  lae  g-fi'xc  g'o'kul<>tas.   (r'a'xmarilaxoL  iu''LEX8tEl8 

clinnilier.  All        it  U    Haid     came  IiIh  tribe.  They  had  conio  showing  their 

nioutliH 

na'  xur  da  If'sliVleiiox.    G'i'l'Em  lawis  bai'aqe  da  wao'kuG  br'bEguaiiEm 

all  the  gho.sts.  Ah  hoou        it  is         jiaHHed     the        HOiiie  men 

Maid 

lax  sE'iiis  sa  iri'lalfmox,  lav  hama'ma.vf'   da  hVlalenox.    He'x*'ida  am 

at  the       of  ghoHts,  then       they  cHed  the  ghostH.  At  once        it  in 


the       of 
mouth   the 


they  cried 
hainama 


10  lawisLe'Lalf  da  bO'bEguanEinXdf'  xa  hai'aqa  xa  sE'msa  sa  Ic'lalcnox. 

H  lid         dea<l        the        men  pant    the      panned      the        mouth   of  the       ghimtH. 

La'lafj     la    (I'ug'a'Lfj    La'q'oasciEm,        xd's'idas       kuii'tsH        la'Xua 

Then  it  in  Hhouted  L&'q'oa.s([Bm,  aprinkle  urine  on  the 

Haid 

■   be'bEguanKmt'X.      La'latl    hr''guix*'idr'.      IItl'x*'ida    am    lawis    S'uo'- 

men  Then  it  Ih  he  did  so.  At  once  it  in         said  they 

Haid 

S'ulax''idC'  da  LE'lXde.    G-a'xlaO,  laf'L  lax  g-o'koa  sC'S  omp.    Cx'a'x'ara 

recovered        the     dead  past.  He     it  is    entered    at    the  houne      of     father.  He  it 

came    said  bin  came 

lac    da  la'lOiiox  he'k*'ala  la'xa  g-o'kuas  o'mpas.     La'lar  yil'la«iAlao 

i.s  Haid  the        ghost  sounding        to  the  houHe  his  Then  it  is        he  sang  his 

of  father.  Haid         necret  song 

15  (lii  jj-iiiii'iiKmas  q'e'nq'Emdamas  s  i  hlla'hlnox.    La'laf'  dE'iixOg-aP  g-o'ku- 

the  boy  his  song  of  ghosts.  Then  it  is       they  sang  his 

the  Haid       with  him 

lotas.      llai'Eiu    lawis  (ffi'lag-iLax  q'E'mdEmas  lf'liVlr'n»*)x.      Wr''g'a 

tribe.  That  is  it  is  they  learned  their  song  the  ghosts.  Goon! 

said 

hO'Lclax  (j'E'mtEma  sa    g-ina'uEm.     Laa'm    Te'qadEs    Xr'uLEqstals 


listen  to 


the  song 


of 
the 


boy. 


Then  was 


his  name 


Xc'nl,KI|8tftl8 


20 


la'xis  lEJO'Lalalenayf'.     lO'eo's   k'Vs  g-ax  la'xa  na'Xua   ts'e'qeiiaya 

at  tlie  (ihcist  dai!i"e.  Nothing      not       came       to  the  all  dances 

lawa   k''r''k''as'o.      G*aam  q'a'mdEms  Nf''uLEX8tiTls  xa  g-ina'iiEm: 

and  carvings.  This  is  bis  scmg  Ni'ni,Exst''ils  the  boy: 

1.  Yaxaiujujiai,  yaxamamai,  yaxamamai  ya. 

Vaxamainui,  yaxamamai,  yaxamamai  ya. 

Wr-'g-axos  wi'lfT'iistalisa  laxOs  t'-k-'atsY'lisax  iia'la  yuL 

Goon!  you  you  go  up  to  the        upper  country         day      your 

lelowaLaiiaXdc. 

chief  of  ghosts  past. 


•ewiils  Islxis 

'an  out  (>r 

xomVkoaxa 

lliH  HIIII 

'xlav  <iEllE'- 

i«     it  Ih  liiH 

lie  Hiiid 

c'ida  am  laf-i 

once       it  JH  saiil 

[a  8  xo'sEla 

liatyou   Hpriiikle 

dat''  (lu'la  xa 

it  ix     took    the 
i  Haid 

lU'-'LEXStEls 

sliowiiii;  tliuir 
iiioiitim 

^'bEfjuaiiEui 

IlllMI 

r^'x-'ida  am 

At  once        it  iH 

b  lr''lalf'nox. 

Iio        Kliosts. 

i        Ifi'Xua 

ou  tho 
salil  thoy 

CT'il'x'am 

III'  it 

caiiio 

yii'la«(alari 

hi'  Han;;  his 
secret  mmn 

ki^'ilf'  g'o'kll- 

in);  hiH 

lini 

Wf''g*a 

Go  on ! 

'uLEqstAls 

■'ULKqatAlB 

s'e'qOiiaya 

ilanrea 

lil'iiEm : 

l,„y: 


IL 
iir 


THE    KWAKIUTL   INDIANS. 

2.  Yaxaiiiaiiiai,  yaxatnainai,  yiixauiainui  ya. 

Yaxninamiii,  yaxaniainni,  viixiiinnniai       .mi. 

Ya  (|a  wola8(|Einlr'8Lr'i8  yaitif'sawiLos  yfii.  Ir-loai-aiiaXdc. 

Vn,     to         heap  ii|i  in  f;roiin(l  ]iro|iei'ty  .voii  ,\ou      iliii't'iit'):hoHtH  ]ia'<l. 

3.  Yaxamaniiii,  yaxainaiiiai,  yaxainatnai  ya. 

Yaxanianini,  yaxaniamai,  .vaxainamai         ya. 

Ya  «|a  walastioa'palf'stst's  t'r''(|oaLalaLos  gulta*yak''asLo.s 

Ya     to      great  your  lire  great  yon       atonea  in  your  tiru  tlni  gtKxl  your 

lOioaLanaXdO. 

chief  of  theglioHtH  |>a8t. 

[To  page  416.] 
LF/LAXA.— LA'LASIQOALA  lUALECT. 


G85 


BEgua'nEin    {fti'kula   lax    K-Vk-c'LEin.     La'laf'    Lo'koala    Ava'x-a. 

A  man  livotl  in  a         at  K-'ek'el.Kni.  Tlien  it  ih  liii<linu  u  nii)iit    he  ti'i(>il. 

iioiiHe  Hani    natural  hi'l|H'r 

Si'sifiL  hu'  wa'x'i  Lo'koa'yas.     Lfi'laO  o'tsaxa,  laa'm  jVeiu  Li:ix*'ida. 

Si'HJul.      it  iH         try  liia  uiagii;  Then  it  ia     lie  faih'il,       tlien         only  he  ilieil. 

aaiil  helper.  aaiil 

La'laf'    aik-V'staxoL.     La'ljiO   g'o'kulodr's   wu'li.silax-'it    (laO    i|ii'Laxs 

Then  it  ia         he  went  up.  Then  it  Ih  his  trihe  niaile  a  false  j;rave       (or  inileiil 

Niiiil  Haiti  for  him 

iif''k*aax  A'laEiu  LK''la.    A'maalaxoL  qaL  LO'koala  la'xis  (ior''x''i(laasaxs 

tliey  saiil        really  lie  was  ileail.  Only  he       found  a         at  hia       what  he  hail  thine 

hail      iiia)j;ii'al 
hel)ier 

hw  ai'k-'f'sta.    E'lguxsik-Ela  laf*  da  g'O'tsE'wasbOLli.s.    LV-'sElaxsr-g-a- 10 

it  ia     he  went  up.  Illooil  on  ita  Hitle      it  is      the         eoltin  iiretemleil.  Siin  on  its 

saiil  Haiti 

lis  lat"'  gM'tsEwasbttLiis.     ^I("»'i)'EiiXua.s    a'mlat"'  la'C'  ku'n'og'aL  hVxa    * 

^il1e    it  ia  eoflln  pretcndi'tl.  Four  daya  it  in  aaiil    he  Imd       it  lii';;nii  to        at  the 

Haiti  '  gone  thiintler 

ai'k-V'.      Ilai'inaala'xOi.  LO'laxaLf"  da ku'iiog-aL.     (r-iVxlar'  g-a'xaxrilis 

ahove.  lie     liad  gone        Lt-'laxa  to  he   the  thundering.  lie  eanie  it  is     eoniiiig  down 

saiil       to  thobeat'h 

xa  ijafi'la  (ja  a'xalis  laexs  g'fi'xar'.    Laa'in  t8'r''k'()a   la'xo  ku'nXoa. 

the    niorning    that       early       he  w'ent       eoniing  Then  a  hint  there     tliiinder  hird. 

down. 

Laa'iii  lat"'  (['o'xwuLta'ot  xOsku'iixuniL  LO'laxa.     Laa'in  (I'a'L'aLELEx.s 

hetookitoir  his     thunder  hirtl        T.r'laxa.  Then        he  was  n  rognized 


Then     it  is 
Haiti 


mask 


liii't'  Lo'laxc  yi8l8  g-o'kulot.    La/lar'  a'luL'idt'  Le'laxt'-  8t"'S  Lo'LKkiuu'.  15 

he         I.>e'!Axa      hy  lii.s  trihe.  Then  it  is    he  ]ilayetl        Li'hixa        his        niagiial  treas- 

Haiil  '  lire. 

IIf''iEiii'El  LO'kuisr'  da  ku'uXuiiiL,  waxstiKujhu"'  LEwa  iia'xiiak-atjKiuL. 

His  it  ia  Haid  niagieni       the     thunder  bird  both  Hides  faee        and  tiawn  mask, 

treasure  mask 

HO'Em  la'wist"!  da  iiia'nia<i'a;  liO'linist"'  da  wa'lasO  yO'tjoat"'    inatia'yu, 

llis  it  is  Haiti    the  thrower;  his  was        the         great        wooil  worm    Implement  for 

throwing, 

t.s'f''kuXLil.    Hr''iEin  lawise  da  sf^'ilis.     Lfi'laf'  da  wnifii's,  (I'a'iiiXpa- 

birdiuliead.  His         it  is  aaid      the  snake  in      Then  it  is    the        frog,         larryin^' spear 

Ijelly  ga\d 

lEiiknla  iiia'iiiati'a.    He'Em   lawisC'  da   ha'mats'a.     HO'Eiii  lawist"'  da 

lioint  the  thrower.  His  itissaiil    the         eannihal.  ills  it  is  said    the 

pa'xalalfiL.     lIc'Em  lawisf'  da  t'O'iitjoa.     llai'Ein  e1  LoMiuO's  L<''laxa.20 

shaiuuu  dance.  His  itissaitl    the      t'u'utioa.  That  was    it  is  his  magiral     lA'laxa. 

saiil    treasure 


If 


680 


KEPORT    OF   NATIONAL    MUSEUM,  l«9r.. 


1  Ilai'Km  lii'lasKliiH  Lr'laxt'  da  kii'iiXuini..    NK'iiix-'ulai.aain  la'IasEla 

llin        ^.'iiiiiK  IVoiii  iiiio     Li<'Uxa        tli«       tliiiiulcrblril  Ouu  only  uiiKnig  all         coiiiK  I'ruiii 

liiiiiMii  to  tli«  luusk.  one  Miiiisii 

otlHT  I  to  the  other 

la'xa  iio'iiLKin  'iKwa  tsV-'tsar-ipv. 

to  the        iio'iiLBiu  itml  tH'n'tHUiiqu. 

[To  page  447. 1 
HONO  OF  THE  RAVEN  MASK. 


I 


1.  Wa!  k'ik'a'l«'<|ala;filakMSL('    ts'a»'«|('W(''xMl«'s    liaxbakufilamiXsI'- 

\Va!  Kvrrylxpdy  i-t  I'rijililrmil  li.v  hm  winter  iiiaHk  UaxliakiiiilaniiXHi'- 

waf'. 

will'. 

5     U.  Wa!  k*ik"a'l('(ialag'ilak'asL('  lia'aisiwOx-dcs  (i)oa'<|()axiialanuX8i'- 

Wal  Kverylioily  is  t'riijhteiii'd  liy  liin  I'uiinilial  iiiuiilv  (2*"^'<toaxuuluuuXBi'. 

wat'. 

wnf'. 

3.  WEi\vi<;l(|V'(jalaj'Mlak-asLr'  (lalo'kwf'XMlcs. 

CjiiiHiii;;  real  ]ial|)itatii>iiH  liin  liiiokcil  liiali. 

4.  WE'lwEhjVMiiilag  ilak'iisLt'  liaii'xlioknr'wcx-des. 

Caiigiiii;  rral  iialpitatiun  IiIh  liaii'xlmk  mask. 

Tl'NE,    ItKfOKDKl)    IIY   ,1.    (  .    Hl.l.MUKK. 


-#_#— fL# 


t:=i^ 


Beating.  ^  J\  J'l  ^  ,^^  /^  /{  etc. 


I^ 


qiracr: 


#^ — I (— 


m 


ti?--=t 


:*=?- 


^ 


lf^=w=T 


i^nzr: 


-*- 1  I   }  I  *— 


-0 — 0- 


EEEz£ 


/TV 


fci 


fegEfea 


s         s         s 

•?  J  •?  ^  f  J 


f  I 


^ 
*i  0  *i 


J- 


etc. 


irjf ^ »-- 


"B 


ztn^-zi- 


=^=i=^|:i^E|=f^^i:: 


±=t: 


^ * fL^ 


— V- 


-*-#- 


-f^- 


3t: 


I'll 


-ffl- 


S: 


=i:^: 


-*  ^*-# 


:^f=l=H 


:f--^ 


ilzru 


H 1 t 


:l 1-: 


inm—f- 


-!— t— t 


'That  is,  from  the  uO'ulkiu  dauciuK  bouse  to  tliut  of  tUu  ts'G'tsue^a. 


II  lii'IasElti 

tSuiiiK  fruiii 

one  liiiiiHit 

to  till)  other 


nlaiuiXsi'- 

lakiuiliiniiXHr- 


aliuiiiXHl'- 

>axuikluiiiiXHi'. 


^1 


^i 


-* — f^ 


feE^fe 


m 


»hM-»- 


Ha. 


THE    KVVAKIUTL    INDIANS. 
Fine. 


^^m^^^^^^m 


6S7 
3 


/,/l  ?ll,/,/ 


-# — •- 


I.i2-r:=t=:c 


•-r-# a-'-T-^ 


^B. 


^m 


1=^, 


5P 


t. 


I 


its 


-jrzfnr 


i?=: 


^" 


fe^3 


l=£ 


^ig: 


IMl^EfP^^I 


3-.r^^-r:^-u^— »— ^ 


?— 


(To  page  448.] 
SONO  OF  THK  MASK  <)F  HAXIJAKUALANI^XST'WAR. 

Ha'msiwrilii    liainsiwrila{X"ili.sk*asV»wai     lax     liaxbakurilanuXsi'war 

(Jarryinu  the  nirrviii;;  tlio  iiii'inutHik  iniiKk  in  friiiii  r>ii\li!ikualaiiiiXMr\viii 

liii'iiiatHa  iiiiiHk  tlio  worUI  really 

k-as'owai  lax  owistalitsis  nfi'la. 

real  ^oixl        to      all  aroiiiiil  your    world, 

lUNK,    UK<'(>|{I>KI>    HY   ,1.    C.    KI[,I-M()KK. 


iM^Sl^ 


(?) 
o 


X.-=Xr- 


^^ 


«-*-«lA/,;i  AA.^I'^^- 


^zz:^ 


iS^^anzpr 


-0—0—* — 0- 


::p=f: 


iwz-n 


m 


'-Wzrw: 


i^r: 


-.:X- 


^1 


^-■ 


■^- 


-* — • — *- 


^=ifi:^ 


^^ 


,1, 1 


■i^.. 


6S8 


KKrOKT   OF   NATIONAL    MIJSKIIM,  1895. 


II 


1— *-r 


^^feliLI^S^ 


:;ir4-U- 


I^^^^g^^^giiil^i^ 


^!li:i$:; 


jrzir  w 


a  rT~r- 


^^ 


^:=|:r:t: 


1 •—F- 


■^ 


3 


-   — rHr — r 


^--1 T-T— r 


r-w=r- 


^^ 


:t-|^=:t: 


It 


I*  I 


fi" 


Jfzt-r- 


3^^ 


X-- 


-^■■ 


?^:^ 


-•-#- 


:i^ 


T^:M=zf 


1?^ 


4:3£ 


^->-« 


ss: 


-• — I- 


SI 


13" 

— I— 


:«r; 


1=?: 


:?r 


"ST 


+-- 
-t— 


s 


Tliird  sonietiines  doubtful. 

[To  page  457.] 
HA'MATS'A  SONG. 

1     1.  la  liiXdEu    liiistai'sElii  in  liaintsf'staisKla  ifis  BaxbakufilanuX- 

Iii   1  liuvv  biHJU      nil  ai'oiiiul  tliu      in       entiii);  aroiiud  the       witU         iiaxbakuulauuX- 
wurld  world 

Bi'war'. 

Sl'WHf'. 

2.  la  iioguaE'iu  wIsukoaliLf-laXLa  wisuwIstfiliLilaXLas  Baxbakufi- 

la  I  give  uu  tiiuu  to  uauupu  givu  no  tiiiio  togoarouud  liuxbakuu- 

the  house  with 

lanuXsi'waG. 

laiiiiXHrwait. 

5     3.  la  laXdEii  lia'mxhanixnyagMLs  BaxbakufilauuXsT'wae,  lax  iiaqau- 

la  I  liavo  Ih'oii    wIiito  yoii  cry  liiip '""■  "le  BaxliakiialaiiuXsi'Wiii',  at     tliuinid- 

LewOis  lo'wa;  ia  laXdEu  lia'iuxhamxriyagMLs  BaxbakunlanuXsT'wae 

dlonfthe      world;     ia     I  liavo  Ihh'ii     wlicri)  joii  I'rv  hAj»  for  iut<  liaxbakuulaiiuXsi'wau 

lax  (|jVlqatawf'is  liVwa. 

at     the  ]i08t  of  world    world. 


r- 1 — T"- 


:-ir- 


-x-- 


1 


■^r 


:'^: 


v.-*-r' 


5K^:?=:pq 


t= 


-« — I- 


:4: 


a 


alanuX- 

irtUiuuX- 


THE    KWAKIUTL   INDIANS.  689 

[To  page  458] 
HA  MATS' A  SONC;. 

1.  Ilanihamri'iiiiii.     llf''ilix'8«"i  lia'iiiat»'Elri'(|Uin  t|ai   lia'niats'Elaquia    1 

IliiniliuiiitVmai.  Tukc  it  tlio  lirtp  hoiiiiiI  IiIm  Iii4|i  soiinil 

qai  'lao'wisk-asov.as  qai    gua'paalisk-astsf's    lo'uaiak'asauXs  i.o'kua- 

lilH       Htmiiliii);  really  uo*'!        '''»        imrtliern  part  real  Ills  of  tho  wiirltl  real         theHuii«r- 

lak'as'owr'. 

natural  rcnl  k<><"1- 

2.  1  rainliaina'mai.    Ilf-'ilix'sr ba'xbaknla(|un)  i|ai  ba'xbaknlaqu'mx-tc 

llaiiiliaiiiA'iiial.  Tako  It         the  lliixliakualatniN      liix        lla\,liakiialaiiii\Hrwa*< 

Hl'wai' Hiiiinil  Hdiiiiil 

qai    'lao'wisk-a.sowas  qai  {^ua'paalisk'astsr'S  lo'uaiak-asauXs    Lokita-   5 

IiIh  MtaiidiiiK  rpall.v  goutl        IiIm       Dortliuru  part  ri-al  Iiih  of  tliu  world  real         tlio  Hiipvr- 

lak'as'owf'. 

natural  real  t;u<Hl, 

3.  Hanibama'inai.     ITO'llix'sf' hau'xhok'nalar'iif'  k-as'owf'sciai  hau'x- 

llaiiiliama'iiiai.  Take  it  tliu  linu'xtiok  miiinil  ri'al  khihI         IiIh   liaiixliok 

bok'ualaf'iif'  (lai    qao'wisk-as'owas  qai  {jua'paalisk-astsf's  lo'naiak-as- 

BiMinil  liiH  HtandinK  really  gocMl       IiIh         niirtlieru  part  real  IiIh  of  tlio  world 

auX  8  Lo'kualsik-as'owf'. 

real     tint  Biip<<riintiiral  real  ^ood. 

4.  Hamhamri'inai.     Ilf-'ilix-sf'  (la'lnqoalar'nr'k-as'owrs  qai  «|a'loqoa- 10 

llaiiiliaiiia'iiiai.  Takr  it  tin- ravens  cry  rfal  j:<'<«l  lii"         raven'8  iry 

laf'iu'k'as'owOs  (|ai  qa'owisk'as'owas  qai  gufi'iiaalisk-astsf'S  lo'naiak'as- 

r«'alt;iii>d  liist      Htaiidiiig  really  (;ood        IiIh         northern  part  real  lii»         of  tlie  world 

auXs  Lo'kuahik-as'owr'. 

rciil     thc.Hiiperiiaturai  real  bimmI. 

TUNK,    REC<>IU>K1>    ItY    II.    K.    KKKIIIIIKI.. 


e 


3jr 


—4- "^'Ft^ -' — -"^"l 


llii      lia       Iia 


mai 


ha     ba 


ba 


luai 


ba     mai      ba 


Beatin««^^jSjN|^jS^^jY|etc. 

Fine. 


-==1 


ba      luai 


:~ZT- 


^^==^^^1 
^-*=*^#=^" 


ha 


ha         luui  ||Hu-lix*-su      ba  -    inatii' -  e  -    h'l    (jum 


T 


If 


ixbakua- 

axbakuji- 


iiaqau- 

tliu  mid- 

XsT'wae 

ui'wao 


q=z=T- 


atl: 


— 1- 


-T 


ri- 


:^:ziz 


qai     ba  -  mats'  -  Ela  -  qum      qai       La  -  0  -  wis  -  k'as 


■:^z 


gua  ■   pa  -  lis  -    k'as        10 
NAT  MUS  95 44 


wa 


-•rr* — « -J. -4r- 

Lo    •    kua    -  la  •  k'as 


wa 


qni 
i/.V.  alFine. 


we 


690 


BEPOKT   OF    NATIONAL   MUSEUM,   IHUr.. 


[To  page  459-1 
HA'MATH'A  HON(J. 
1     1.  IIa'mHainr>LtiyaXdrmx:i  n<V}riui  ha  la  iio'^iia;  lia'iiiHamfi.ayiiXdosxa 

KwmI  ia  ulwiivM  linliiK  put  iutti  1  liu!  <l(i        I;  loml  ih  uIhjivh  lirinu  put  iiilo 

my  iiMiiitli  luy  iiiuiitli 

nri'gua  Lo'kualag-iLa. 

I  tlierxltirr  I  mil 

Hiipcriialiirul. 

2.  Q'li'la  inEiisayaXdoHxa  ikV^tiu^,  ha  la  no'tj^ua;  q'li'la  iiiKiisayaX- 

Ltfu  I  HUi  alwiiyx  iiwul-  I  ha!   ilti  I;  lifu  1  iiiii  iilwiiyit 

luwiiiK  Hwulluw- 

(lo8xa  no'ffua  q'ot''«i'ulaXUri  ha'msayaXdr'. 

IliK  I  livcH  piiHt  riioil  pilHt. 

5     li.  Yri'qamf'LayaXWnsxa  iio'fjua;  lia  la  iio'},'ua  ya'qamcLayaXdOsxa 

rrii|)ertv  iH  iilwiiyH  lioiiiK  I  liitl    ilii  I;  property  in  ii1wii.\h  lieiii); 

jiiit  Inliimy  iiioiitli  put  luUi  my  iiioiith 

iio'gua  yili«iawf''Xdf'  lia'nisayaXdf'. 

I  pruptTty  piiBt  fiHiil  piist. 


^^ 


l! 


[To  page  459.] 
HA'MATS'A  SONG. 
1.  llsVuiasa'yala}ir'»'LdE    iio'jjua     lax     o'wistala     lak-asdE     iiO'fjfua. 

Uoiii({  to  gvt  IihkI  I'lir  mil  I  at  aroiinil  llie         wuiilrcully  I. 


HiVmasaViila  lii^  o'wastalisk-a'tBf'S  Iowa. 

UoiuK  to  get  I'ooil      at       aroiintl  tlir     really  your    uorlil. 


aroiinil  the 
worlil 


worlil 


2.  Ba'bakoayalag-f'LdE  iiO'giia  lax  o'wistala  lak-asdK  no'fjua.    Ba'ba- 

(ioiug  tu  get  iiieu  fur  mu  I  at      urnuuil  the     weut  really         1.  (ioliig  tu 


uriiuuil  the      weut  really 
world 

lOkoayala  lax  o^vastalisk-ri'tsOs  Iowa. 

get  men       at       aroiinil  the    ruuUy  your  worlil. 
world 

3.  Xa'xaqoayalag'OLdE     no'gua     lax     d'wistilla    lak'asdE    no'gua. 

Going  to  get  skulls  for  mo  I  at  aroiiml  the         went  rually  I. 


XiVxoqoayala  lax  o'wastalisk'a'tst'H  Iowa. 


aroiinil  the 
world 


Going  to  get  Hkiills    at 


aroiiml  the    really  your    worlil. 
world 


4.  La'loLayalag'i'LdE  no'gua  lax  o'wistala  lak-asdE  iio'gua.     La'lo- 

Goiugtogef  I  uiirpNO  for  1  at       around  the      went  really  1.  (ioiugto 


around  the      went  really 
world 


Layala  lax  o'\  istalisk-a'tsf'S  lo'wa. 

at 


get  a 
corpse 


111  the     really  your   world, 
rid 


[To  page  459.] 
IIA'MATS'A  SONG. 
15     1.  Q'a'laSo  ..ag'ilis    a    liais    g*a'nKmLoL;   (I'a'laSoalag-ilis    a    hais 

Will  be  kuowu  later  on  yon ;  will  bu  known 

everywhere  everywhere 

g'a'iiEmLOL    o'wauxelis    iia'la.     He'iL'filistsf'kMS.     Na'qf'stalistsr'k'as 

later  on  you  edge  of  world         world.         Kiglit  one  in  great  real.       Safely  returned  great  real 


oup'eqas  Yalag'ilisk'asa. 

chief  of  Yalug'ilis       real. 


world 


TUE    KWAKIUTL    INDIANS. 


()!>1 


tli  put  into 
li 


ciisilyaX- 

itiii  iilwiiyit 

HWIllluW- 


>'aX<lo8.\a 

iiy  iiiuutb 


iio'gtta. 
I. 


III.    Ba'bii- 

(joiiiK  to 


jE    no'gua. 


la. 


La'lo- 

(iuiuKtu 


Is    a    liais 
ilistsOk-as 

I  great  real 


2.  QVi'laiiualag-iliM    a    bais    g'lVuKniLoL;   <|'a'lu;;1oa1agirm    a    liais   1 

Will  Ih' kiiiiwii  later  uu  you ;  will  lie  known 

cviTywlKTi'  rviTV  wlii-rti 

jj'a'iiKmLui,     (/wanxrllH    na'la.     iia'ix'dr'qoiis     f^'i'lq'Ksamat.sokwas 

litter  on  yiiii  <mI){«  of  world         worlil.  'I'lii-y  wt<nt  aril  niudv  you  vat  llrsl 

ninili'  you 

ba'kwuHtra    buik'a'HaH    HaxbakualaniiXHi'waT'. 

ilritiil  huniiin  IIchIi  rval  llnxhakinllanuXiti'wur. 

.'{.  llaip'tMialr'tHEmXtEiiai  lax  ha'nisp't'qas  na'<|auL«'>valit8  iiaMa. 

livaiK  led  rJKlit  to  tilt- polu  to     lilx  caunlbul  polo        in  tlu' rrar  of  llui        wuild. 

liouHo  <it'  thi-  wiirld 

4.  Uai|)V'(|aIr>t8EinXtKiiai  lax  ha'insp'Oqas  q'a'iufaqa'walr'its  na'la.   5 

llciiii:  li'd  ri|{lil  to  the  polu  to       liin  cannlliiil  polo  llie  milky  way  of  llii<        world. 

wiirld 

5.  llai|>V'(|al<>t8KiiiXtKuai  lax  ba'mspV'tias  lu''iLk''ot«'wal('it8  na'la. 

liviiii;  li'd  ri(;bt  to  tliu  polu         to     hi*  cunnibal  polu      tliu  riuhtliand  miiIv  of      world. 

tlui  world 


TUNE,    ItK.COKUKIl    ItY    K.    BOA-S. 


J  =  ft6 


S* 


-N  A  A  A  ^^  A  A 


liapid  beatiug.  /^''// 


3i33 


Vfi 


f. 


wzzt: 


'^i^^M 


///// 


yu  -  Lu    bu 


^- 


± 


^==t- 


^E^^l=- 


*=e 


yo       he  -  ya   au    — 


Sa 


A 


~X 


^Hr 


^e 


T-=t- 


PP 


ss 


't=iE^= 


-4 — 


[To  page  459.] 
SECRET  SONG  OF  HA'MATS'A.— AWIK'ENOX  DIALECT. 
Ya,    wune'nasu'XsIya    qa    es    ha'msayak'asdO.     We'cfas    no'gua 

Ya.  go  you  for      his  food  real  pant.  Nothing  I 

qoe'q'ulaciEmlC'Lk'asde  ha'msayasOLas  BaxbakualamiXshvar'k*asde. 

living  faco  real  past  food  that  will  bu  Bax.bakualauuXarwav  real  past. 

obtiaiued  from 


[;1 


692  RKPORT   OF   NATIONAL   MUSEUM,  1895. 

[To  page  459.] 
HA'MATS'A  SONG. 

I     lIaiLiii<ioe'x'se     a     haiLaiqoe'x'sr*     awfi'la     BaxbakujflaHuXsVwatl 

Tlmt  in  tlio  \v«y !  'I'liat  is  the  way!  ri«al  ItaxbakualanuXsi'wau 

Aswil'La,  aswsi'Lai?  awil'la  BaxbakurilanuXsi'wsiC'. 

Istlmtyou,     ia  that  you  J         real  liaxbakiialanuXsI'wau. 

[To  page  460.] 
FEAST  SONG  OF  HA'MATS'A. 
1.  (T'ri'xg'a8tEiHior'yr>'LElak*ris'aiuri'inEnLr'yak-ri8'a.t8'ri'<"qr'lask'as'o8 

I  I'limo  near  the  place  really      to  till  my  Htomach  really    your  rval  lioiiHe  of  the 

^>'intt'r  ceremonial 

injT'iiiEnLf'yask-as'o. 

rilling  Htomnch  real. 

5     2.  K"e'LElag'ilak*as    k'f''k*{ili(|alag'ilak'as«l  haai'LElask-as   L'r^'s'ala- 

Mnkin;;  gcareil  reiilly  makiiif;  reluctant  to  go  really      toK"rijjlit  in  really         (lie  heat 

k'as'a .    i'lopalak-as'a  tsTiOqr'lask'as'o  tfi'yaLtsOask'as'o  waha  liai,  waiya 

n'iil        the  whirling      real     ol'yourTcal  rioiiHc  of     where  nil  warm       real      waha    hai,         waya 
llames  the  winter  ceremonial       their  handn 

Mai. 

wai. 

[To  page  460.] 

FEAST  SONG  OF  HA'MATS'A. 

1.  G'iVxg-astEn  qo0y<>'LElak'a8a  iiiri'iiiEnLf'yak'asa  lax  ts'a'eqatsr^- 

1  came  near  1l<e  place  really       to  till  my  atomach  really        at      your  real  house 

yasijos    nuVmEiiLeya  bai  dai. 

of  the  win-        tilling  Htoinach       hai     dai. 
U^T  ceremonial 

10     2.  Wfix'amLEnoX  yilXsauAlag'iliLai  hoxsauAlag-illL  lax  niE'iiLiiiEn- 

Nevcr  mind  if  we  are  hurt  (by  the  tire)  if  we  vomit  at     the  kinds  of  ^oud 

LriliLt8f'8  t8'ri/fMiat8iiriqr)8a  ma'mEiiLf'ya  bai  dai. 

in  your  house     bouse  of  tlie  winter        tilling  stomach       hai     dai. 
ceremonial 

[To  page  460.] 
HA'MATS'A  SONG.— LA'LASK^O ALA  DIALECT. 

1.  Ha'okbok'oiVlaf'  stamx'ti  owrvsta'Xtis  lo'wa. 

Ilii'xhok's  voice  is  all  around  the       world. 

worhl 

2.  Hil'uxaunakulasLas  t8'f''tsat"Miaiixf'li8k*a8tsf's  lo'wa. 

AsHenilile  at  your  plraces  edge  of  t.><'ctH'ac'<ia  real  your         world. 

3.  (^Oil'tioaxO'lar'  stainx-ti  owf-'staXtis  Iowa. 

The  raven's  voice  Ih  all  around  the      world. 

world 

15     4.  K'i'iiKiona'kulasLas  bc'bf'kunxOlis  lo'wa. 

ANseuible  ntyour  i)Iaces      lower  edge  ot  world    world. 

''*    nn'niatsElaqolai  stanix-ti  ow«''8tri'Xti8  lo'wa. 

Ita'mats'a's  voice  in  all  around  the      world. 

world 


I  I 


"^""T^vpHMM 


'W\ 


THE   KWAKIUTL   INDIANS. 


693 


iXsP'wae 


el  wau 


ask-as'os 

loiise  of  tlio 
iremonial 


L'c's'ala- 

t  lio  hi'at 

lai,  waiya 

hai,        waya 


t'll/ecjatsc- 

)iir  real  house 


'iiLinEii- 

kindsoi'^'ood 


[To  page  460.] 
HA'MATS'A  SONG.— LA'LASIQOALA  DIALECT. 

1.  LaistaisElag'ilisk'aso  hao  Lo'koala  liaiuai  am.     Ila'insaialag'ilis-   1 


Hi)  (roes  around  thn  world 
truly 


llilO 


liauiiil        Hill. 


Ill'  lookH  lor  food 
ai'iiuud  tliu  world 


tlin  Hupcr- 
iiaturaloue 

k*aso  liiio  LO'koaln,  liai,  lax  waxsK'nxf'lisk'atsis  In'wa. 

truly    liao        tlui  «ui)cr-       hai,      at  both  Hides  «l' the  world      world, 

natural  on« 

2.  Q'a(|'ar'i(i'atsiVlagMlisk'aso  liao  i.o'koala  hainai  am.    NiViiaXtfoa- 

ili<  always  wants  to  cat  luuch  truly      hao       tlm  Kuper-       haniai     am.        Tryiu);  to  cat  alonn 

natural  one 

tsri'laf^'ilisk-aso  liar*  Lo'koala,  hai,  lax  wiEiiui'asnyasoXdf'S  hvn  <|or'so- 

tnily  liao       the  super-        hai,      at        the  food  which  he  did  nut        his       at  the  I'ar 

natural  one  obtain 

tEiixf'lit.s  lo'wa. 

edfie  of    world, 
the  world 

3.  WaxHEmjj'asElag'ilisk'asO  liao  Lo'koala  liami\i  am,  liai,  lax  nfi'naX- 

Ile  eats  from  both  aides  ^"uly  Imo      the  super-       haniai     am,      hai,      at         trying  to 

natural  one 

q'atsayasos  <|oe'8otEnxr*lisl«Vwa,  lax  wI'Em(|'asa8oXdr-8  lif'iLk-'otK'ii.xc- 

eat  alouo  at  the  far  ed>;e  of        world,        at 


at  the  far  ed>;e  of 
the  world 


lisk-atscs  lo'wa. 

of  the  world    world. 

[To  page  460.] 

Kt'NQALALALA  SONCJ. 

1 .  La  lul'gua  OwiTmaxalisayuLe  ta'niak'as'd  awamai. 

I  jiress  down  your  madness      cannibal  real  ;;iiod. 

2.  La  iio'gua  yoLaxalisayoLai  ta'uisk*as'o  awamai. 

1  press  down  your  cannibal  real  n<'od. 

whistles 

3.  La  iio'gua  suwamaxalisaydLai  ta'nislcas'o  awamai. 

I  ]iT'ess  down  your  hunt;cr        cannibal  real  good. 

4.  Ha'lai(|ais  hit  raasa'yalaqEniLosai  ta'iiisk-as'o  awamai. 

Indeed  you  your  lace  looking  for  food  '  .nnibal  real  good. 

5.  Ha'lai(iais  xax(">qoayri'laqEmLosai  ta'nisk'as'o  awamai. 

Indeed  you         your  face  looKing  for  skulls  cannibal  real  good. 

(I.  llri'lai(|ais  ya'(|aniEiisnyaqEmLo8ai  tri'iiisk-as'o  awamai. 

Indeed  you  your  face  devouring  property         cannibal  real  good. 


5 


the  food  which  he  did      at  the  right-hand  side 
nut  obtain 


10 


[To  page  461.] 
K-t'NQALALAI  A  SONG. 

1.  QoiTLElaamXtlt'  qa'kMiLtaVi'Iisr-  tiairuia'mXnlayd.s  ts'iT("'(|onjikulair) 


Ucgin 


crowded  in 
the  house 


feathers  all  over  you 


moving  to  one 
place 


sa  yis'owai'stas  iia'h'  yt'yo. 

of       all  around  the       world      yeye. 
wor.ii 

U.  Qoa'LElaamXdc  wr'tLaxalasr^  mamEnla'ynLds  mE'iiniEiiLElayita 

Begin 


yis'owai'stas  mi'lo  yoye, 

all  around  the      world     yeye. 
world 


weak  from  her         tempting  food  for  oyersatiated  through 

one  who  is  satiated  yuu 


. 


T^ 


fi94 


REPORT   OF   NATIONAL   MUSEUM,  1895. 


all  ninniui;  into 
thu  hoiisb 


\\i 


u 


3.  Qoa'LElaamXdc     aik-'cxsillf'se     yfikiiisilwayos     hd'xonakulafMla 

lli'Ki"  tliroiieh  the  roof  burnt  stunet)  yuu 

20yi8'r»wai'8tas  na'le  yrye. 

ull  aioiiiiil  till)       world      yeji'. 
world 

[To  page  461.] 
K-t'NQALALALA  SONG. 
1     1.  Ila  ha'pxfiyagMLk'a^sdKn  lia'matElaqoag'lLdf'is  BaxbaknfilanuX- 

]|i<  cries  Imp  tor  1110  ho  criva  Die  hri'inatHa  sound  iiaxbakuiilauuX- 

foriiHt 

sI'waT'k'asilf'  qa,  haux  Lo'koalak'As. 

Bi'wur      rfal  past  lor      tliis         suiter-     real. 

natural  one 

2.  La'mX(lr'wr''sKn  inE'iis'alisayaso  inax'alisa'yasO  s  qVi'q'r'laqnlaXde 

T  luivu  been  hIiowu  tlirown  into  nie       of         many  miunds  of 

whistlos 

nau'alak'oalag-ilitsEins  owulqalag'ilis  '^lo  BaxbakuftlanuXsI'waf'k'asde 

Honnd  oi' nia>;ie  of  tbo  companion  and  BaxbakualanuXgi'wati  real  past 

5  (ja  liaii'x  i.o'koalak-as. 

for       this       MiiiHTuatural  real. 
one 

'^.  AiuXdowO'sEn  in'laalag'ilisa  liaiq'EnXolag-ilis  lax  dgoaq'a'lag'ilisa 

Only  I  KO'tift  reaching  in  front  of  him    at  ditfercnt  .sound. 

nE'in8(iKnigM'lag'irisa  nd'uLEing'ilisa  iiaiialak'oalag'ilitsEmK  dwiilqii'- 

only  HOund  making  foolish  sound  of  magic  of  the  com- 

lag'ilis  id  Baxbakualaim\si'war'k*asdf'  qa  haux  Ld'koalak'as. 

pauiou       .ind  BaxbakualanuXsi'wae  real        for     this      supernatural  real 

past  one 

[To  page  461.] 
Kl'NQALALALA  SONG. 

1.  Ts'a'tsar'qalaqolr'istauiLf'is     naualaX'unek-asLds,    ts'etsaeqalag'i- 

Winter  dance  soiukI  everywhere  niagie  your  body  real  your  body  t.s  all 

10  t'aya  hayOma  lua  mai. 

winter      hayOma       ma     nuii. 
dance 

2.  Hamats'Elaciolr'staniLr'is  uaualaX'uiu'k'asLds,  ha'naatsElaqfit'aya 

Ila'nuita'a  sound  everywhere  magic  your  body  real,  yonr  body  cries  hap 

hayOma  ma  iiiai. 

liayenia     ma     mai. 

3.  Tri'yugulisllak-asa  laiLads  aix-fi'laLElalisk-aa    lax    mE'lsElag-ili- 

You  go  near  really  yon  go  right  up  to  him  really         to  turning  neck 

tsEink-asLa  Lfi'laliawulatiulayuLds  (iot''(ioaxulag*Ttaya  lialie. 

(raven)  real  raven's  war  ery  you  raven's  cry  on  body  hahe. 

15     4.  Til'yugoalisElak'asa    laiLads    aix-a'laLElfdisk'asLa  (ia'nikulag*ili- 

You  go  near  really  you  go  right  up  to  liim  really  shutting  '.icak 

tsEink-as  hanxhokufi'Iag'ita'ya  lialir\ 

real  liunxhoU"  sound  on  body         babe. 

T).  Ta'yugoalisElak'asa  laiLads  aix-alaLElalisk-asLa  waxsEiKiolag'lLa 

You  go  near  really  you  go  right  uj)  to  him  really         carrying  (a  skull)  iu 

each  hand 

(l'a'(|'{iLElagMLaldL  nakulag-lLa  liar. 

carrying  (a  corpse)  on  the       moved  for  you     hahe. 
anna  fur  you 


m 


THE   KWAKIUTL   INDIANS. 


695 


lillag'i- 

■  Is  all 


iig'lLa 


[To  page  461.] 
K-1'NQALALALALA  SONG. 

1.  TsTi'tsr-qalaiioalagMLdoX  Lo'koalak-as'owama.  1 

AViiit*r  song  lor  nio  the  super-        real         ki'OiI. 

('<>rt>iiiuiiiiil  natural  one 

2.  nri'mats'Ela(iulag'iL(lr)X  Lo'koalak-as'o'waina. 

lla'niatH'a         song  for  nio  I  Iks  HUju'r-        real         gootl. 

natural  one 

•i.  liii'bakulaqoalag'iLdoX  Lo'koal.ak-as'Owama. 

IJaxliakuul.inuXsi'war's  Hong  tor  me  Hujicr-        real        good. 

(Ill-  natural  ouv 

4.  K''r'r>kulisilak'asLf'S  iiau'alakuas()8  i^O'koalask-asa.     He'Em  laiL 

(I)  ilestroyc'd        ri'.ally  your  niagii'  tlie  super-  real.  Tlieroforc 

natural  ono 

wii'Ltsr*  wa'namr'istAla  wa.\  wu'La  do'x'oaLElak'fisax   uau'ahikuaHos   "> 

long  aL'o     t  he  V  liido  everywhere      try        along  to  see  really  your  magic 


LoktKilak'asa  ha  hainamai. 


try        a  loug 
time 


tlie  8ui)er-    real     ha 


natural  one 


liamaniai. 


[To  page  461.] 
K-t'NQALALAlvA  SON<J. 

1.  He'ilik'ilaLElaLi.s  do'tjula   qori'nask'asd("'aLas    IJa'xbaknnlanuX- 

Taniing  see  (nie)        the  wildness  real  ]iast  of  llaxbakuftlanuX- 

slwat'dt'  drM|ula! 

Hi'wae  i>ast    see  (nie)  1 

2.  Hfi'yasElaLElaLis    d(")(]ula    ([ori'iiiisk-asd("'aLas    yrx-siwalag-ilisde 

Cutting  the  veins  see  (lue)  the  real  wildness  jia.st  of       monster  at  north  end  of 

world  past 

dil'ciula! 

see  (me)  1 

[To  page  463.] 

Q'OMINOQA  SONC. 

1.  Lai8taisElayriXd('>X  (^'a»"»nun<'»a([aXdr' lax  owaistas  na'la. 

<  iciing  around  the  world  (jiast)        (^'ominoqa  j)aHt  to        all  around     world. 

2.  TowistaisElayfiXdoXs  Q'a("tmiiioat|aXdr'  lax  Owaistas  iiiTla. 

Walking  around  the  world  (past)         Qominiicia  ]ia.st  to    all  around      world. 

3.  la'yag'ila  ([oai'LdoXa  ya'k*V>i.'anaik*ri'sdr'S  Q'("»'minoa(|aXde. 

I'rojshesying  from  had  side  (left  hand)  of  (/ominoqa  past, 

evil 

4.  Aai'g'ila  <|oai'LdoXs  aix'k''dLaiu"'k'asd("'8  <,>'r)'iiiinr»a(|iiXdr'. 

from  good  side  (right  liand)  of  (^I'o'miuOqa  iiast. 


10 


I'roidiesyiug 
good' 


TUNK,   1!KC01{UKI>    J»Y    F.  ItOAS. 


116. 


WT^§: 


bii 


■^■. 


-I 1 — 


-«-•- 


-f-#- 


'Sr^'m^. 


Lais  -  tai   -    sE   -    la  -    yiiX    -     do  —   X       (^'ao-  -  mi-no-  a  -    qaX  - 


-C=- 


-li=: 


<ir' 


la  —    X 


(")  -    wai.'i  -  las 


la 


ai 


ai 


ai 


N     ,^     ^  i  N     >     >  ■  >     ^     ^  I  1^     i*>     ^  i  h      ^ 


■PFT^^i— r 


rill 


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REPORT    OF   NATIONAL    MUSEUM,  1895. 


I 


ai      ai      ai      ya 


ai 


ai       ai      ai      ai 


/  1/,  jN  J- 1  ^,/,/  I  jNA.^  I  A  A/  I  A/r/ 


J^-IS 


^ 


ai 


ai        ai 


ai 


ai 


:t==f=pE3 


ai         ai 


ai 


ai 


ai 


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i 


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ai 


ai 


ai 


,  jN;,  .N  ;""  I  .N  jN  J>  I/,  ;■,  ^  I  /, 


-la; 


-«<- 


jil=i 


;t=: 


ai        ai        ai        a 


ai        a 


ai 


To  -  wis  -  taisE  -  la 


N  /  I  /i  .N  /  LN  A  .^  i.N  jN  ;'  I  .N  A  J^  I  A  A  ; 


^ff 


-«>- 


-#i 


P-F^»- 


i^tif: 


-(«— « — 0- 


:s~ 


^m 


yuX  doX       —         Q'ao  -  mi-no  -  ii    -    qaX    -    do  la   —    x 


SE* 


-H 


^^E^^": 


-t 


^i — ^- 
o  -  wais  -  tas     na  -     la    -    a 


t:- 


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etc.  as  above. 


ai 


ai       ai      ai     ya 

[To  page  463.] 
SONG  OF  Q'OMINOQA.— LA'LASIC^OALA  DIALECT. 

1.  la  ha  ha  ha  na.    Ho'ik-asinis  tsTitsarMir'noaig-iLiViia. 

Ii    lia   lilt    lia     na.        Truly,  thorot'oro      llicy  iiro  Joiuiug  your  Uauoe. 

2.  Qais  yB"iiEguilisu8  ts'E'loacienoaiyr'ida. 

Because  you  carry  a  rattlo       tlioy  join  in  your  ]irai»e. 
in  .'sour  liaiuls 

3.  Qais  wT'liniguilisus  amiaxe'uoaiyC'itla. 

BecauBi!  yon  carry  all         they  join  in  your  praise, 
iu  your  liuuds 


J 


rs-^~^r  J^ 


ai      ai 


?  A*" 


M/, 


.N/ 


* a 


aisE  -  la  - 
—     X 

"?  •  •? 

c.  as  above. 


THE    KWAKIUTL   INDIANS. 

[To  page  464.] 
SON(l  OF  HA'MSHAMTSES. 
1.  Hainasa'ya'Jag'ilri  liaisai  y«'.  iiamamaniai. 

Trying  to  look  tor  fooU  all  around    y><       liainuniainai. 
tlio  world 

ii.  liiVbakuayiVlag-ila  liaisai  yf'  hauianiamai. 

Looking  tor  in«n  all  around  tlie        yii        liitiiiamaniui. 
world 

3.  (^'ula'  inEiisayag'ila  baisai  yO  haniriiiiaiiiai, 

I.it'i;  Hwallowiug  nil  around  tilt)      yO        lianiiimama'. 

woi  Id 

4.  Xa'xaiKiuayu'lag'ila  liaisai  yO  hamriiuamai. 

Looking  tor  lieiid»  all  around  tliu        yis        hauianiamai. 
world 


697 


TIJNK,  HKCORDKD   «Y   F.  BOAS. 


J.  =72. 


mn 


:a*- 


i 


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zfz. 


dmd 


}{u        yti        ha        ma      ma     ma     ha      ma      ma    mai 
Beating.  J*lJ^lJ^       j     J^*lJ^lJ^|etc 


ha- 


^^=^ 


\ ±^:=±z 


zt=zt:; 


ma  -    sa 
ba  -    kua 


—         ya 
ya 


g'i 


la 
la  etc 


a    - 


bai 


sai 


fefc^: 


f— •- 


i,d2- 


:a*: 


ha      ha        ma  •    ma 


* 


ma 


mai . 


S^- 


:2; 


:a*: 


:t=: 


-•ia*=fir::rp: 


J L 


-«^ 


SS 


ha      mu      mai     ha       ma  -     ma    ma      mai      ba       mu    ma   he 


i^ 


t=^-=x 


-* — a>- 


3^ 


:gi± 


EEEt 


Ur: 


:^f=f: 


It— t 


ha  •  ma  -  ma    mai       ha     ma        a        ma         mai      ha      mu    mai    ha 


fe!=^=l 


i: 


^ 


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ma  a     ha      ma      mat       lia      iim  -  ma  -  mo       ha  -  me. 


w 


ll 


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M 

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i 


608 


REPORT   OP  NATIONAL   MUSEUM,  1895. 


[To  page  464.] 
SONG  OF  irA'MSHAMTSES. 

1.  TsTi'ts'ar'qElaciolistar^  LE'l'laua  inl'iiaxtsowai  da  xanx  LO'koala. 

Siiisiiijj  great  fs'ri'o(ia  Hoiig  «-ill  (lur  iinitati'il  out)        tlio    tliiit    Hiipi-matural  imn. 

2.  HiVniatsElaqolistar'  LElfi'laiis  (|'ri'q'atsEwai(lr'a  xiuix  Lo'koalsi. 

(Jreat  liiViiials'aory  willlKMUir  imitate)' our  tliat       Hiiprruittiiral  one. 

3.  Lans  dd'<iulaLax  tsTi'efiainLElriya  ha'insEiiiLElaya  iiVIajj-ilis  xaux 

\V^e  Hliall  Heo  it  i. it  mask  tlie  Ijri'iuatx'a  iiuisk        what  makes      tliut 

liini  travel  about 

Lo'koalaya. 

Hiipernataral  om^. 

TUNK,    UKCOIinKl)   »Y   K.    HOAS. 

{J=126.) 

-^       f        f fl_^— ^_     ♦_#_, fL . 


n  ^^; 


-k^ 


Ha-  mai    ha        ma-  nia-niai        ha-ma-mai    ha' 


"-""^i*  i  /,  A  M  //,  /r  /  ,  /,    /si//,/,/ 


■•■ 

•v       m    * 

■0- 

f- 

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F      F 

9 

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r    r 

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V^Ji            1 

r       ' '       *- 

, 

1                1 

^^— 



V      1 

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_L_ 

ina      —  mai 


ha  -  mai    ha       lua  -  a   ma  he     ye     ye         he        ye 

1  J'^i  J^/l  /A/*//   f  J^f  #^xl  /A  A/   •?A*'^xl 


♦        ■••        -c- 


-#— #- 


I :  Ts'a     ts'ae      qe  la  —    ya  qolis  -  iSo        qE         la  —    ya 

|:  //,  /,/   ,  /,    /jtl  //,  /,/   ,  /,    /x 


1 


-• , 


uan  -    ax    -    tao        wai       —    da         xaux      i.o       koa    -    la        yc        ye 
//,    /,/    ,    /,     /xl   //,    /,      I   //,   /,/ 


® 


-0-i.. 


■»■      ^        ■»■ 


he        ye        ye  ye  ye       :|    Ha  -    mai       ha  ma  -  ma    mai 


^-0- 


n^i 


:£= 


hama-ma        ha    -    ma       —    mai 


ha  •    mai       ha 


ma      —    ma 


j" /*•;/•//    •/J'f    /jtl/J^f/'f/fJ*^'?    /* 


i'ko.ala. 

i^rnatiiral  ono. 

koala. 

>rniitiiriil  idie. 

[•ills  xaiix 

lakes      tliut 
1  ubuut 


ai     ha  - 
he        ye 


-    ya 


/ 


ye 


niai 


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THE    KWAKITITL    INDIANS. 


699 


js—»--n 


H — r 


£ 


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hee      ye    -    e  he  ye  lia   -   mai       lia 


2=± 


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:#—<=»"- 


ha  -     nia  -    mai  ha     -     a  -  mai  he  e    ye  e  ]ia   -     me 


— h- 


mm 


VI' 


In"       lia        ma  -  ma  -  mai         h:i  -  ma     ha       mai        —      | 


^i- — ' — 


H H 


T= 


J^-^-^- 


■V— t- 


_^p — I f- — p- 


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|:    Ha-ma    tsE        la      — va  qolistse      LE         liT     —  laiis        qa  -  qa  -  tsu 


P=^^- 

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— \ 1 1 — 

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ai  -  <le  -  ii  xaux    i.o    koa      La      ye     ye         he      ye      ye         ye     -     ye       :  | 


Ha  -  m:ii   lia        ma  -  maniui         huiiianiai  ha        ma    —  mai 

,s  >    ^    ,s       ^     ^    I    >  ,N     s    ,N       N     s 


ha  -  mai    ha  - 


jViJ^iJ'  *iJ^*i  ;^xi  jj>j>j^  iJ^-  ;"j?!  //-A/ 


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wm 


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mti 


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ina     a   ma 


he     eye     e  ye         ye  ha- mai    ha         ma  -  a- mai 


ifczt: 


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It 


ha -mai     ha   -    ma  -  a  mai 


he      ve 


_• 0- 

ha    m«' 


//,  a;^  ,  jN  j'^  x!  i'.N  j\  I  /-N  /,  I  /;,  /■, 


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p^ 


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REPORT   OF   NATIONAL   MUSEUM,  1895. 


!'•  ! 


F'^'—p — T — f — 

f=f-      *- 

— » — 
— 1 — 

'            '            4 

ff   -F=^ 

Si    1*       1 

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1     1              1  1— 

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he        yo        ha    -      ma  •   ma      mai         ha  -    ma  -  raai         ma         ma       :| 


^. 


EgEEE;|^Er.-^^:^dE^£^ 


Laos     do  -    qoa    -      la        —  Lax  ts'ae-qam-   LK  la        —    ya 


E 


=^ 


ivizt: 


ham  -  SEm  -    Le  la        —    ya  ya    -    la        —  g'a  -    lai  -  sa 


g 


S 


xaux   Lo   koa  -  la    yo    ye    he    ye    ye     ye    ye    || 


[To  page  465.] 
SONG  OF  HA'MSHAMTSES. 

1.  Ts'eLwalag'ilisaye,  ts'eLwalag'ilisaye  waxsEnxt'lis  lo'wa. 

Famous  everywhere,  famous  everywhere  at  both  ends  of        the 

world . 

2.  Q'il'q'atsuwaihaide,  q'fi'q'atauwaihaide  waxsEnxelis  lO'wa. 

Tried  to  be  imitated  tried  to  be  imitated  at  botli  ends  of       the 

world. 

3.  Lans  dO'qulaLax  gi'wi'lene  baso  ya'yaxolag'itaya. 

We  Bhall  see  him  (dancing)  in  him  danciuf;. 

house 


J=m 


TUNE,  KECORDED  BY  P.   BOAS. 


tEl 


-tg' !- 


=^ 


-t^- 


:t 


mu 


He        ma     me       ye  ba  -    mai  he  ye  ha 

Beating!  j^  ,    /  ,    J^   |  /  ,    /  ,    ^  |  J%    J^  ,    /   |  /  ^    .^  ,    / 


m\ 


T=f-- 


-f:—^^ 


rrc: 


ma        ha  -    mui      ye         ha    -    ma   ma       he        mai  -    ye       ha     hama  - 

/,/,  ^1  /, ;,  /I  /,;,  ;  I  ;,/,  ; 


£ 


ma       :| 


—    ya 

7   /x 


-t^-1- 


lai-sa 


10 


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A         ma 
hama  - 


THE    KWAKIUTL   INDIANS. 


701 


@= 


^ 


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1: 


mai      yo        mai      y«  ho    -    ma     mc       mC  ha    -    mil  he 

/•,/,/!  J-1  /,  /I  /-,  /•,  /  I  /,  jN  / 

4t .-fLJ- 


1 1 — 

J L=i:t:: 


m 


ye.  Ta'eL  -  wa    -    la  -    g*i  -    la'  -    ye  ts'cL  -  wa  -    la    -    g'i  - 

/,/./!  -r,  j\  /I  -r^  /f  /  I  jN  /-r  -T  i 


^-fL 


^ . 


la  -    yo    wax  -    aEnxe  -   lis       15    -    gua  -  yo        he  ma     me      me 

/•,  /•,  /I  /,  J"-,  :-\  /,  .N  ^  I  .N  /i  ; 


A ^'  A  ♦  ■»  -^ 

, ^ ^I ,_ — , 1 1 p 0 , 


ha        me 


mc 


y« 


Ts'oL  -  wa    -    la 


/,  /,/l  /,  /,  / 


g'i  -    la'  -  ye 


±r_zri; 


T=f-- 


-#-fL 


ts'oL  -  wa  -    la   - 


g'i    -    la    -    yo    wax  -  sEiixe    -     lis        lo    -    gua  -  ye 


A_^_ 


-f 1 


i: 


-I— h 


V — .. 


ho         ma     me 

/7   /,   / 


mii  ha   -   mo  me  ye.  Ha    -    ma 


±zizrt 


-tz 


-«— r: — 


g: 


ma        a    -    ma  -   ye        ha        ama  -  ma  -    ma        mai      yo        ha         ama 

/,  :-,  ;i  /,  /,  /I  /,  /•,  /  1  ;S  .N  j' 


f=--^ 


--^r. 


H 1- 


±=:t 


I 


mai  -  ye      mai  -    ye        ho       ma    mo      mo       ha  -  me. 


t: 


702  REPOUT    OF    NATIONAL    MIIhEUM,  1805. 


^ 


±.zi^:r 


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B6        nm  -  nii'       nit' 


lia  -   mai 


bu 


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QTi  -    q'a- 


1 


/I  /r  ;,  ^1  /7  /-r  /  I  .S  ^i  /  I 


— (- 


^— t^-j 


tswai      —      hai  -    de,       q'a  -  q'a  -  tswai     —        hai    -    do      wax  -  sEnxt"  - 


:?^ 


.,_•. 


lis         16    -    ^wv,  -  yo  lie    -     ma      me        iiie  lia  -    ma  be 

^      ^      1^  I    ^      ^      ^  i    ^      >      ^  i    ^      >      ^ 


Ai 


fcr-r-=-f~ 


^ 


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=  -_^::t:: 


:t:=: 


ye  Q'ii   -     q'a-    tswai      —        liai  -    de,  (I'a   -     q'a 

>,  /,  ^1  /r  /i  jN  .N  J'i  ^   1  ^' 


tswai  - 


?=i^ 


^^--ze=f.;=^ 


=t:: 


ifzi: 


:P=q 


hai  -  de    wax  -  sEuxe    -    lis       lo  -    fjua  -  vii         lie    -    ma      me       me 

/^  /,  /I  /^  /^  .M  jN  .N  /  I  /,  ;N  /  I 


H 


P=P: 


^1:^ 


-•-i 


*: 


ha   -    me  He       ma    me      ye        lia   -   mai  he 


-19- 


ic; 


ES 


:t 


ya  Lans    doqu    -      la  -    i^ix       lia    -    ye  ya  -    wi-le-  no       ha 

,  /IjN/,/!  ;,  /■,  ;N  .N  jN  /  i  /,  / 


i •- 


-I V 


A 


qi=t-li 


-^ •- 


-i— T-— # — #- 


-I h 


2=* 


11 


sa   -   ya    Ya  -  yaxo  -  la  -  g'i  -  ta         ya       he      ma    me   me      ha  -  me. 


THE   KWAKIUTL   INDIANS. 


703 


[To  pa^e  465.] 
SON(;  OF  HA'MSHAMTSKS. 

1.  To'yu(|avvalag'ilaa'inXtElala  na'iiualak'iu'nt'k'asNts  Lo'koalak-as'o.    1 

(■(liiiK  liutwcen  iiiiiiiiitAiUH  oil  ciirtli  iiingir  iu  voiir  IxHly    ri'iil  Muir    Hiiiicriiatiiriil    mil. 

lid   WUH 

2.  ToXtokoillag'ila  ahai'sk'asLElax-is  iia'iiualak'iu'iu'k-as'os  i.o'koala- 

IIi^  is  K<>i»n '^''■'tlxT  ri'iil  your  iiin);iu  in  your  body  reul  .viiiir    .Hii|iuniatiiriil 

k'as'o.    ToguK'siLaus  t0gul«''sk'a8'o. 

real.  Tlicrnlore  yoii  wnlkinu  fur- 

wnlk  further  llitT  real 

.'i.  Ciof''8q()f'8k'alagMliiik-a8LKlax-is    iia'iiualak'iU'iu'k*a8V>8  Lo'koala 

UoliiK  Ntill  farther       n«al       your  niaf;ie  in  your  body  real  your      siiperiiatiiiiil 

k-as'o.    QoG'sg'ilf'siLaus  (lor'agMlr'sk-asV).  5 

real.  Therefore  you  go'Hf;  farther  real. 

K<)  farther 

4.  Tsa'ts'rMiEhKiulaabaisk'asLaxMS  uri'iiak'ur'iii'k'asos  Lo'koalak'a8'o 

He  will  Hiii;;  his  tHi'ieiiu  hoiik  real  your      iiiiitateil  hy  all  real  your       Hii|ieriiaturul  rual 

ha'inat8'Ela(|61aitsr'LElalai  iiu'iiaXtsoaidf'.     lIf''x*at8r'inr»Llai    g-i'ltsa- 

great  lia'iiiatH'u  ery  will  be  iiiiituted  one.  Vou  are  the  one  the  lirHt 

((olisa hri'mat8'Ela(|61i8k'asr'  na'nualakuranOkOs  Lo'koalak-as'o.   Hf'ix-a- 

oiie  to  utter  thu  I'aiinihal  cry  iiiaKi)' in  you  Hiipurnatural  real.  Vou  uro 

tsf'inoLlai  g-i'lg-alisaiaso  iiiEx'a'lisaiasd  iia'iiualaguiiinoguasos  Lo'koa- 

the  onu  tirHt  in  you  thrown  into  you  iiiagio  in  you  Biiiieriuil 

lak-as'O.    ME'Xulasogwos  owanxrlis  niVla.    ME'sElasOgwos  waxsEii-  10 

iiral  rual.  UcHired  you  at  tlio  edge  of  thu  world.  Desired  a.H  food         at  both  vudH 

xOlits  na'Ia. 

of  the    world. 

TUNK,    UECOKDKO    HY    V.    KOA.S. 

„ „  A  -  X  XXX 


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REPORT   OF   NATIONAL   MUSEUM,  1895. 


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ma  -  Ilia 

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niu-  inai 

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THE   KWAKIUTL   INDIANS.  705 

[To  page  466.] 
S()N(t  OF  lIAMSUAMTSEiS. 

1.  LaistaiNElayuXdoX   (l(>^\dU(|ui.sKlak■ilH.\Kll    iia'noalakulnliLk'UHa   I 

Wo  wuDt  al)  aroiiiiil  tliti  wurld       luukiiit;  uruiind  ou  my  buach  .iiuj^io  in  liousu  rual 

lax  owP'stas  na'la. 

t' •Tit  all  ariiiiiKl  tli«  world. 

2.  LiVinXdowisEii    <iax"uaai'aH(Vkua.s     L'iVL'a<iulak'asdf'.     ME'tset- 

Thuru  I  wont  it  wum  put  upou  mo  tlio  rod  otMliir  built  <iu  Thiit  in 

iiiM  body.  dorlvud 

g'iLaus  Lf'uXts'owr'tk-aM'o  yis  owf-'stas  na'la. 

froiiiyiiii        you  cun  not  bo  iiiiitati'd  all  around    tho  world. 

3.  Qoe'qoaxulag'iLdEu,  (|of''(ioaxula}fiLdEti,  <[ori'<|oaxuLaX8tai},"iliM-   5 

Tbe  raven  cried  for  me,  the  ravi'U  crird  lor  mo,  tbf  rav    iin  cry  rami' to  my 

tsoXdEii  Las  Qoa'xqoaxoa'IamiXsiwf'k-asdt'  lax  owf-'sva.s  ua'la. 

luuuth  of  Qou'xiioazua'lanuXslwuo  roal  paat  at       all  around  the  world. 

[To  page  466.] 
SONG  OF  NO'NTSlSTALAL. 

1.  K'ik'a'LE!;.g'ilak*a8  owae'Lax   g-rixaLo'dayuk'as  owai^Lax    no'n- 

Mukiiif;  tlifui  afraid  real  );<>"*l  ^"'>*  what  he  gavo  you  ruul        good  this       mukiuK 

tsistag'ilak'as  owae'Lax  s  Lo'koala. 

crazy  real  good  tlilM    of  the  supernatural  one. 

2.  Qoe'<ioapalr'Lilak*a8  owaeLax  g-axaLo'dayfik-as  owar-Lax  no'ntsis- 


Scattering  tliem  in  the    real      good  thia        what  lio  guvu  you    real      good  t hi. i         making 
houHe 


10 


ta}j;*ilak*as  owatiLax  s  Lo'koala  g-ia  yalio. 

vrazy     real       good  thia  of  tho  Hupernatural  gia     yaho. 

onu 

[To  page  467.] 
SONG  OF  15KAK. 

1.  Wi'g'ila  tsEim  wB'iu'iu'Laus  wunX'uaits'r'iir  Lqaiix  iia'iiax     sa 

Jlow  shall  wo  liido  wo  liidu  ou  tlio  buach         bdoro  tho    bear  thin    terrible 

ya'lag-ilisax  na'la  o'wae  bo. 

moving  around      world      o'wai'      ho. 
the  world 

2.  Eisnf'SLEiis    <|aiis    lEiiibEta'lr'.sr'    qaus    tsOmtsr-k-'ri'lisr'?    Qf''yaL 

IJettcrwo  «ii  go  under  groinul  we  cover  our  backs  witli  Yes 

dirt; 

([o  wOyoLaiiE'iimoX  Laxo  sa  na'ua  sa  sE'nitsoyowalit.s'eiax  hems  na'la. 

we        might  uot  be  found        by  the  bear        ter-         iif  the  mouth  great  thi.s  of  our    world. 

rible 

[To  page  468.] 
SONG  OF  JJEAK.— LA'LASIQOALA  DIALECT. 

IIaiiVa,Le'(iatsilalaida  ua'nxatsilalaida,la'uilaoX  hai'<ianiayaLa(|»>  lax  15 

Haia'd,      tako  the  great  name  say  bear  that,  he  ia  going       riglit  to  the  liigheHt       to 

(■•opper) 

L»l'Le(iaiunoX  sis  c'iaLEla.    Sa'xauLElasEus  xo'niaLElaLasC'a,  sa'xaii- 

havinguume  of       euslavMl  AVe  ahall  have  a  battle,  we  ahall 

triliea 

LasEns  tsc'naXulaLasea. 

have  trouble. 

NAT  MU«  95 45 


706 


REPORT    OF   NATIONAL   MUSEUM,  1895. 


iii  > 


[To  page  470.] 
SONG  OF  FOOL  DANCER. 
1     Wai'g-a,  wai'g-a,  wai'g'atsGlaxus  sa  haya  haya  ha.    Sas  dO'qulaLa 

Goon,  K'*  ""i  go  un  great  yuii  ha!    haya        haya       ha.      Do  not  look 

xalia  fa't'ekoauiak-a  ha  ha  aK'lkoainak*a  ha  lia  seyaXsIlaXdEu    sa 

the       curdled  blood  on  tho     ba      ha     ))l<>o<l  on  the  water     ha     ha        tliosu  vhom  1  cut  of 

water  the 

nu'naLoliswuttlEnLa. 

'••ol  dancer's  companion  I  nliall  Itn. 

[To  page  471.] 

SONG  OF  FOOL  DANCER. 

1.  Sa  8  hf'x-ek'iVya    hex*ek*a'ya    xaiis  iiErao'XtsdXwe  hawai'k'as 

Ha!  disturbing  disturbing  our  great  friend  greatest. 

^)  HEnd'lo  lama'siL  g-a'x'aLEhlxtseLtse. 

niadncsH  came  on  to  him  great. 

2.  (-'in  g'fix  q'a'me  g'in  ts'opEiikwayasOs  htl"yuwa  Lax  ya'la'yuwa 

Tome    cami^  tome       it  was  given  into  my        tho  tool  the  tool 

hand  (for  killing) 

Lfix    k'wri'wa<iayr>    Lfix    x-u'sutahiyfi    Lax    yil'lag-ilisa    ya'la    xEns 

instrument  ibr  instrument  for  cut-  going  all  around       crazy  our 

severing  heads  ting  oil' heads 


iiEmo'kuix  hawa'k'as    uEiiO'lo  lama'siL   g-a'x'aLEhixtseLtse. 

friend  greatest  madness  canio 

g'ing'inLElxLil'lalisila  wa  liaiya. 

killed  all  old  .lud  young  wa      haiya. 


ng  all  ar 
the  world 

'aLEhl 

on  to  bim  great. 


La'ms 

He 


[To  page  471.1 
SONG  OF  FOOL  DANCER. 

10     I.  Kue'cjaya  knO'iiayatsOa  qa  iianoalaktsek-as  tsd'uoqoatsek-as. 

Had  mad  great  tliat        mugi<^  great  real  tsi)'no<ioa  great  real. 

2.  Ai  qa  (['ahl'iia  q'aq'ahTya  hl'xa  bKgua'nEm  i\as  kuC''(iayatsek'as. 

Ah   tlmt    torments      carries  on  bis      at  the  man  that        madness  great  real, 

jio  arms  bis 

3.  Wl"laya  haia  Llahaiiiqo'wa  q'K'inq'ak-owa  hlx  bEgua'nEm  (jas 

Kating  all        baia         crusliing  bones  eating  skin  and  at  man  that 

and  nesh  bones  his 

kue'(iayatsek*as  ya. 

madness  great  real       ya. 


TUNE,  RECORDED  IIY  ,T.  C.  FILLMORE. 


-J..  ._j.  .  _-_. 


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I-  our 


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1 


[To  page  471.] 
SONG  OF  FOOL  DANCER.— LA'LASIQOA LA  DIALECT. 

Waie  ai'tsik-asoL!     Lr'aanri'lag'ilitsumk-asr)! 

Wiiieli !         oh  wondir!  lie  inaki'S  ii  tiiriiinil  on  tlio  t'lirtli ! 

Ai'tsik-asoL !  saoltalag-ilitsimik-aart,  g-ox^-oxcioalaji-ilitsuink-iisn. 

Oh  womler!  he  makes  tho  noise  of  falling;       hr  niiikt'H  the  noiso  of  Ini'iikin;;  ohJcctH 

objects  on  the  earth,  on  tlie  oarth. 

[To  page  472.] 
SONG  OF  NA'NAQAUALIL. 

1.  Tsr'tsPqauasLr'la  ban  LO'koola. 

All  jxatlier  iiroiind  von      hai-  supernii.ariil 
while  yon  are  dancing  one. 

ill  the  house 

2.  QV''(i'a(iaua8L0la  liao  i  n'koala,  do'daqanasLrla  liar-  Lo'koala, 

Maiiv  Rather  arounil       hat-  Hiipernatuial    (lie.\  lU'atl'er  to  see  ,voii    line    sii|ieriiatiiinl 
you  i?-.  liio  iK.'.'se  one,  in  the  house  one. 

3.  Q'au'stisehiSLf'la  liaf'  Ln'koala,  inn'inEiiU'asLf'la  liau  Ln'koala. 

Walklngrijiht  tii>  to      haii    suiiernatiiiiil      askinn  von  for  foiKl  in      liae  suiiernatiiral 
you  la  tbo  itotisQ  o^e,  t|\ohou«^  «uq. 


II: 


^m 


708 


REPORT   OF    NATIONAL   MUSEUM,  1895. 


[To  page  472.] 
SONG  OF  NA'NAQAUALIL. 
1     1.  HeyaqowiLila  yu'yak'owcLila  Les  tsTi'ts'af'qElfiqum  Laus  ts'ae- 

your       wiuter 


AcroHs  the  niiddlo        rows  of  property 
of  the  house 


qfi'ya. 

dance. 


this  U  your  wiuter 
dancu  song 


2.  HayaLba'IasilaLu  mamabalasihiLes  tsTi'ts'aeqElaiium  Laus  ts'ae- 


qa'ya 

dance. 


Everybody  will  take        taking  four  blankets  to         this  is  your  wiuter  your      winter 

property  from  her  wear  from  her  dance  song 


,  [To  page  472.] 

SONG  OF  NA'NAQAUALIL. 
5     1.  G-a'xk'asLEn  lifi'matsElaqollLo  LO'koala. 

I  shall  como         saying  liiip  on  the  beach  the  supernat- 
ural one. 

2.  G'jVxk-asLEn  g-a'xwuLtoalisai'a  ha'msiwag-ilis  ts'af'qr'wej     .^. 


I  shall  como 


out  of  the  canoe 


with  the  hu'mats'a    with  the  winter  aa;<M 
head  mask  head  mask. 


[To  page  474.] 
SONG  OF  HA'MAA. 
1.  nri'raaoxtla  l<Vg*anEmEns  q'ula'L  liVije. 


There  is  ha'maa 


wo  shiiU  not 


live        for  he  is 
there. 


2.  Wi'ne'lsa  yumoxdaxsa'  la'g'auEmEns  q'ula'L  la'qf'. 

AVhere  <m       there  it  is  danger-            we  shall  not  live        for  bo  is 

ground                     oils  there. 

i{.  Wl'nOsLEns  wuuri"La8oX8a  ? 

Where    shall  wo  hide  ! 

10     4.  We'g-a  x'ins  wu'iix''iclea  la^bEtalisLa  ([Bus  tsF/intsr'k-ilalis   qa 

Let               us                hide                  go  underground  that  wo  cover  our  backs  with      for 


ba/inac  sa  ya'lag'ilisax  na'la. 

lia'uiHa       ter-    going  around  the  world, 
rible  world 


dirt 


TUNK,    RECORDKD  BY  K.    HOA8. 


Allegro.  /^ 


pz;^--^- 


^: 


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{ 


Haniaox    dii  -  x  -  lii. 
Wi      -       iieLs     -    a.., 


Beating^  J   /J!   JxJ|JxJ|etc. 


4=- 


S 


ha    il  -  ma    dii  -  ax    lia  -  max 
yp'uox    dax-  sa wi    ne'la 


ii^l^pspi 


\  lu  g*uuKms(j['u-lui.-lu- <|u    lii  :^;"iii:'Cm8-(}'i;;rvi  -la- (JO. 


m 


THE    KWAKIUTL    INDIANS. 


709 


[To  page  474.] 
SONG  OF  SALMON.— LA'LASIQOALA  DIALECT. 

1.  G'lg-a'xs'aisEla  yuxdEno'guas  mc'meoXofinak'asdf'. 

Many  crmiiiife-  ashoro  they  with  iim  salmon  real  jiast. 

2.  Hri'la<ia8  g'jVg'fix'alag'iliseiloL  qa'Idoyowe's  lo'wa.     HaiuXa'aisE- 

For  they  come  ashore  tt»  you  post  in  niiildio  of     heaven.         Dancing  from  the 

lag'ilitsEmXtEm  no'gusis  me'meoXofinak'asde. 

outside  to  the  shore  me  the  salmon  real  ])a8t. 

with 

3.  Ha'ljM]ais  haixoaiiomag-ailoLai  heiLg-dtmO  is  lo'wa.     Lf''Laxoya 


For  they 


come  to  (lance  to  you 


luu'yfiLas  aix'ts'umk'eyaLtiXdea  mti'iiieoXoanak'asde. 

surpassing  outshining  the  salmou  real  past. 


at  the  riglit  side  ot   heaven.  Overtoworing 

of  the  face 


[To  page  475.] 
SONG  OF  SALMON. 

1.  QTi'q'eXs'alisEla  sa  (jTi'iiOinalag-ilisa  ineydXua'nE. 

Many  ('ame  to  find  on  the  world  sahnoii. 

2.  HaiLa    in^'yoXufinak-asde    inl'nXuag'illLak'aadf'    uau'alakullLa 

That  salmon  real  past  approached  him  real  past  magic  in  the  house 

iiau'alakwas'o  nau'alakwas'o  hayO  hayf)  yi  yi. 

your  magic.  your  magic  hayo       hayo      yi     yi. 

3.  Nau'alakwasT)  haiLa  g-axGLtse  g-ri'g'axsTilis  cjas  me'aisilak'asdt"' 

Tour  magic  that       they  came  for       coming  ashore         i'or         chief  of  salmou 

real  jmst 

(lilxs  wIwrdLEmlitsEina  amiaxn'laLOxloL  nau'alakwas'o  nau'alakwas'o  10 

for         property  too  heavy  to        those  who  praise  yo\i  your  magic  your  magic 

be  carried 

liayo  hayo  yi  yl. 

hayo       hayo     yi     yi. 

TUNK,   UECORDEI)  BY  ,1,    C.   FILLMOKK. 

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W^ 


q?^ 


y^±i 


**-? 


----I — 


JxJIJjtJIJJxIJ-  IJ.IJxJUxJIJ  Jx 


■   \i 


1. ,» 


710 


REPORT   OF   NATIONAL   MUSEUM,  1895. 


.«>_•._ 


-«-i- 


n:; 


W^- 


4_t=i^ 


ta: 


t=f: 


t=:t: 


-«<- 


g 


haio        baio 


etc 


5 r#r|-^ 

5 gf^i T' 


-,^ 


1 [- 


±Z=t 


:f=f= 


Irjzti 


-m—0. 


:ti=: 


S:.: 


?=F=T 


~*^ 


:^t 


^ 


Jr-r-f— .-, 

~r — f~ 

rf — *i 

^-1 

rf    1*  f  1 

rP 1 

1  f     •- — 1 

-1- — 1 — 

-f- 

-^-^ 

'       t 

—\ 

-fH 

-h 

' i — 1 

i^-l 

( ■; 


i  -n 


li'  ^i 


5i 


-»-0- 


±=t 


=?=f=T 


-je 


h«=3e; 


k^- 


-«- 


*:^P= 


-I-- 


*- 


na 


haio        baio 


[To  page  475.] 
SONG  OF  SALMON  WFJR. 

1.  Lil'XdEii  laiyahau'gur',  In/XdEii  laiyabau'guf'  haniamai  {-uiVgOL- 

r  i<n  laiyaV.au'cuO,  I  go  liiiyiiliau'giif)  liamniiiai        working  at, 

tsr'walag-ilisk'as'owasqaigolayugulisk-as'owaiqaimEnabrixaisk'as'owai- 

in  vHul  mini  trap  real  gooil  galmou  trap  on  beach  iiickiiic  up  out        real  gouil 

real  good  of  the  trap 

(jai,  (Vweya'xO.  Id'lupatuts'ovvilstEmk-as'owai  hamamamil. 

the  nivon  empty  orbits  in  trap  real  good       liamaniame. 

L'.  i.rixoaix-Laxoaik-riinxsLe  LaXsEiiiJi'Xde  ya"yaxr)yoqoaxde  Ifi'las- 

Standstill  stand  still  who  stands  on  top  past       -who  make  the         past       whirl- 

tide  rise 


5  taiLaiXde,  ts'mlstaLaix-dc  wa'wiyak-ilaXde  yri"yaxoyo(ioaXde. 

pool  past,  V  here  the  tides  his  skirt  past     who  makes  the  tide    past, 

meet  past  rise 

3.  Hri'matsalaqoiainXs  Lo'koala  ha'matsElaqoak-asde. 

Crying  hap  suiieriiatural  erying  hap  real  past. 


[To  page  476.] 
SONG  OF  WASP. 
Ila  Soa'nosEiis  na'x-'idOa  xoa  ha'mtsats'eax  sa  hfi'masBlataoa;  liawa- 

Ha        do  not  let  us         approach        tlio  wasp  nest  of     wasp  dancer  great;   it  is  great 

the 

k'asu'nuXLa 

danger. 


THE   KWAKIUTL   INDIANS. 


711 


I'ood  (diMiii 
lM'0|)te) 


[To  page  476.] 
SONG  OF  KU'NXULAL. 

1.  Ha'laqalisElala     liaiaLllaciasatse'k-asa     ynwairJa     xu'palisavax   1 

KuHlnns  .l.nvn  the  sni...rM..tun.l    jireat  real  tl,uto>,e  irr,H„i,nr 

our  S""l""f, 

iir/uKS(iE'makua  lo'lqolaLai  liaiOo  hai  hr». 

"■"'  tiiho  liaiiio      liai     lio. 

2.  llfi'laqalisKlala    luiiaLilaqasat.sr''k-a8a    yfiwaiLla  li.VxalisKlatsr'a. 

Ku.sh>..g,l,nvu  tl»,H,.p.n,atnraI    ^r-at  .-.al  that..,.,.  .o.ninu  straislit 

qoiV(iuLEinlisk-asa  ffu'ngr.Llniisk-asa  wr)'las(iErulisk-asa  hr'^ttnutk-asa 
Ho'Laqanustsek-as  Ku'iikuiiXulr'g-isr.s  iin'hi  hnum. 

l^mn.l..,- l.inl  Knnt  iviil  Tlnnia..nr  of  tl,„  lieavn      Imir.o. 

3.  Hri'Ia<,nlisElala  haiaiJlaciasatsr'kasa  qa's  U'ium  awunisqEmslisEla- 

Kush^y    own  th0  8uiHTna1uralsm.tn.al      that    you  go  Iron.  tril,,.  to  fril,,, 

k-asLa    layuT.aqos    xaxap'alak-asa    g-r'/g-i(,aineinauEXk-asa    s   iPlqo- 

r..al      _         y,m,vont  trying  to  grasp  chiofs  small  real      of       trib.8 

laLaLaia  liaioo. 

liaioo. 

[To  page  476.] 

SONG  OF  KU'NXULAL.-LA'LASIQOALA   DIALECT. 

Kii'iiXuhiLk-asLexai'.    Sak-asLoL'iti  Ku'nXulaLk-asLr-xai' 

Thunder  l.ir.l  dance  this  .vill  be.      AVoudorful  it  will  Thunder  bird  dance  thi«  will  bo. 

be, 

[To  page  4  76.  J 
SONG  OF  QO'LOC— LA'LASIQOALA  DIALECT. 

Qoa'la  x'iiis  liawIiialEla  tsV-'koeaxLEiis  g-i'qEmaye.  lo 

Don't       let  us   drivo  Siim  away  our  bird  our  chief. 

Qau'losk-asV)  k'oa'LaLEla  na/qoLioGis  seus  iia'la. 

The  real  eagle  Hitting  on  top  the  middle         of  our     world. 


n- 


n 


[To  page  477] 
SONG  OF  AVOLF. 

1.  La'XdEii  g-a'g-alaLg-Iwali.sg-i'liasa  iifiii,  yi  l.i  hi  a  ha  hi. 

T-^vi  to  t!'0  standing  place  of  the  wolf,     yi     hi     hi    a     ha    hi. 

2.  J.a  XdEu  uaqOLeolitsEii  lax  g-o'kuas  iifin,  yi  hi  hi  a  ha  hi. 

Ig"  tothomiddhoftlie      at        hisliouse      tlie        vi     hi     l>i    a    ha     In 

'•'•»'•  wolfH,     ■ 

3.  (^iVxttitASBii  wiMLEk'isa  iiaa'ahilc'iiiiir-s  iifiii  yi  hi  lii  a  ha  hi. 

Tims  I  all  for  me  tlie  magicum  tlui        tlie      vi    l,i    hi    a    ha    hi. 

body  of  w(df 


t 


[To  page  477] 
SONG  OF  WOLF.— LA'LASIQOALA  DIALECT. 

1.  la'yaqElaqulag-asLEu  g-ax  wa'wakullsa qiVniotalfsa  qa s  wf-'ig-iLos  15 

T  make  1loisf>  of  trivimr  ...1.....  I...-.T.: ....  1  1. 


T  make  noise  of  giving 
blankets 


barking  on 
l)ea<h 


howling  on       for  you 
iieacli 


will 


oi.u  II  iieacn 

q'oa'xallsLa  wa'his  tEinna'Xua  yos  (I'ulyakuf'yiig-ilitsis  g-i'g-iqania'ya 

IfroU'  n**  trrAnf  ^^^^\  ufi...^   /...,  Ai    _      1  1       1  .  .   .     _ 


grow 


a»  great       the  same  (as       you         the  oldest  ouo  on  top 
forefather) 


chiefs. 


712 


REPORT   OF  NATIONAL   MUSEUM,  1895. 


1     2.  Awila  qTi'lamLai  wfi'LdEmri  sa  a'LanEmfi  sEns  g*i'g*iqama'ye. 

Woiitlerfiil  against  you  tho  word     oftlie       wolvos  our  cliIefH. 

Yehf'i;  nC'x'lad  <iant8  gMluek'ElriLa  pVi'p'.'va'yaL  lax  pTi'sag'ilaya 

TeliOl;         lin  flniil  -wo  childron  with  UK    nsking  Imii  to  give  to  give  blaiilctits 

lilaiikotH 

mfi'xoag'ilaya  maoxsistfilisax  le'lqoalaLai.    Yihei. 

to  givoltlaiikots       to  giv<>  blankets  to  trilios.  Yiliei. 

to  carh  tribe  tlio  wbolo  world 

3.  Haia-wJix'salaiaii'LEmaiL,  xEiis  g-I'g-iqama'ya,  fiLoya  gufi'yeg'ilisii 

Li^tiistry  to  tame  liis  face,    our  cliiefn,  cIho      you  will  go  too  Cir 

•'>  Xuri'Xiieqalisa  wii'lag'ilaya  iiOinalisilaya  q'aiml'leqag-ilaya  no'iig-eaX- 

Hwinging  making  liCo  short     ahortouing  lifo  making  fall  liigheHt 

towtl.    Yihtli. 

wolf  Yilifii. 

[To  page  479.] 

SONG  OF  WOL]\ 

Yahr^  yahtl. 

Yalio       yalic. 

Qapama'ld  K-r-x-a'  iiEqamiii  yaxs  NoLfaqfilag-ilis. 


He  put  on  ]i!h       iC-r-x' 
head 


till)  middle    of  tlio        Noi.t'aqa'lag'ilis. 
of  thi)  face 


TUNK,  RKCORDKD   ItY   V.  HOAS. 


ms: 


A.  -'2- 


E|e^£e^e^3e^ 


^ 


-«? — 


±: 


=1^ 


Ya        hii  .    .    .   .     Iiii  . 
Beatiug.  I     J        J        J       I 


a  ya  -  a 

J        J 


ya   ha  ....  ha 

J     I  J    J    J 


^ 


^ 


E^£ 


ya  -  a 


J        J 


qa 


pa  -  ma  -  15   K'e  -  x'a   xox  UE  -  qa- 


^ 


±-: 


ma  -  yaxs    N6l  -    t'a    -     qala  -    g'i  -  da 


eE 


^ 


ya      hii ...    .     hii 

I  J    J    J 


t^3^^^^^^^j^ 


J 


a  -  ya  -    a 

J 


J 


ya 


ha 

J 


ba 


J    J 


ii     ya  -  a. 

J      J 


II 


THE    KWAKIUTL   INDIANS. 


713 


[To  page  479.] 
SONG  OF  TS'O'NOQOA.— LA'LASK/OALA  DIALECT. 

1.  IjV  lialaelainXdEii  wTts'Emg'ilisa  Ji'lguLiiiaig-ilisa    (fabrMjolalLsa   1 

la!      I  UMH  a  )ittlo  behind  not  on  time  thi«  lilocxl  of  miinlercr        whcri'ii    i>a|ili)i<l 

lM>roiiit'  |iutri(i 

liai'amOta  li.a'ainOt  yiVlag-ilia  g-ax  nfi'la. 

whom  lin  )ia(l    rtwt  of  food      warrior  of        thiw       world, 
kilh-d 

2.  Haitswi'auiaxoL  i.iVvvisTlaya  wai'adig*ilag*a  kuf'xag-ilni.a  g-jixT.r-x 

Villi  prcatoiiK  iiiado  aiiKry  not  to  tukupity  iiiadu  to  kill  toioiim 

wi'wung'i'lai.ax  lO'lciolaLf!. 

to  luaku  ]ioor  th«  trllies. 

[To  page  480.] 

SONG  OF  TS'O'NOt^OA. 

1.  Q'iVq'rii.ElTtsatsf'aTs'o'iio(|<)atsr'a  haio  do'lioinx-itKlaLF/lKiiig-itEla  5 

Tryinj;  to  carry  on  arniH       Ts'onoqoa  great       haio  making  niinih  making!  d(>a<l 

Ts'ono«ioatsr'a  haio. 

Ts'o'noqoa  great      haio. 

2.  Hri'nianr^kuilatsr'a  do'lKnix-itElatsf'a  hau'ak-as  Ta'o'uoqoa. 

CiiUHing  nightmare  great       ni.iking  iiiinih  great         dreadful  TM'onoqoa. 

[To  page  480.] 
SONG  OF  lA'K-tM. 

1.  Q'fi'xolitsf'Lalalai  ia'g-imas  g*a  nfi'la. 

He  will  rise  the  ia'k'im  ofthis  worid. 

2.  r'o'li({olainasei  ia'g'inias  g-a  iia'la. 

ITo  makes  the  sea  hoil    the  ia'k-iin    uftliix  world. 

3.  la'qaing'UstalaLlai  ia'g'imas  g*a  nfi'la.  ]0 

IIo  will  throw  np  blankets   the  ia'k'im  ofthi.s  world. 

4.  Ifi'qaing'UstalaLlai  q'fi'Xulaf'nt'Las  ia'g'imas  g-a  nfi'la. 

lie  will  throw  up  blankets  ontofthosea  llieia'k'iin     of  this  world. 

5.  la'yakiLaLax  Ic'lqoalaL*^  ia'g'imas  g-a  nfi'la. 

Ho  makes  the  face  o  trilms  the  ia'k-im  of  this  world, 

the  sea  iiply 

0.  La'nsk'iLalaLa  ia'g'imas  g-a  nfi'la. 

We  sliall  bo  afraid  of    the  ia'k'ini  of  this  world. 


f      t 


i    'f 


1^   ' 


ii  \ 


[To  page  481.] 
SONG  OF  ST'SIUL.— LA'LASIQOALA  DIALECT. 

Satsf'as  laidea  sEns  gM'qamrk'aso.    SisiuL  laidra  sEii.s  g'i'qarar'k-as'd. 

Oh  great  the  daneo  of  our  chief  real.  Sis'iui.     daiieo      of  our  chief  real. 

La'mf'lawesQX    mfi'xs'ali'saLax   nE'msqamak'ua   Ic'lciolaLai    laidealo 

Ho  will,  it  is  said,  cut  in  two  one  friho  the  dance 

SEns  g'I'qama'ya. 

of  our  chief. 

[To  page  482.] 

SONG  OF  cniEITAINESS  DANCER. 

1.  AdraalaLnoklEns  namoku'malisa  Owanxiilis  nfi'la. 

Chioftainessdanre  we      who  stands  far  ahead  edge  of         world, 

are  told  our  (the  chief) 

2.  Aomalaqiilatsf'LElai  lifi'mats'Ela(iolisLa  o'raayatsf'Lai  i.o'koala. 


Chief  toilless  song  groat  will  bo     lift'mats'a  song  will  ho 


chioftaine.MS  great    supernatural, 
will  bo 


i^ 


i\ 


714 


REPORT   OF   NATIONAL    MUSEUM,  1895. 


IM' 


I)  I 


ringing  of  copper 


place  of  your  chief' 
tuinesa 


chiuftaineflH  great 
will  be 


1     .'5.  LsVwuhi'alag'ilisa  L'eyanalag-ilisa  ao'uiaXdEmeisos  o"mayat8f'Lai 

Soiinil  of  copper 

i.o'koalatsf'Lai. 

HU|>ernnturnI  great 

will  be.  , 

[To  page  483.] 

SONU  OF  fSHOSr  DANCER. 

1.  LrA^IaxaisLKla'ynxdK  iio'j^uhh  IcloaLauak-asdri  Lo'koalag'slama. 

We  went  down  1  diiuf  of  the  glumtH  real    tliiis  I  bocunie  Huper- 

(piist)  natiirul. 

2.  Toaxsai'sKlayuXdoXH  lOloaLfinak-asdr  LO'koalagMLama  Lo'koala. 

I  was  niiidu  to  walk  down  by       tlie  (diief  of  tbu  gboBtH    thus  I  bxcarae  Huper-    Hupernatural. 

real  (past)  natural 

5     3.  Ais'ak'ottsoXdE  iio'guas  ais'ak-awek'aso'wa  (lai  Ir^'loaLanak-asde 

I  pretty  things  on  forehead    the       chief  of  the  glioetg  real 


Put  pretty  tliingx  on 
forehead 

Lo'koalag'lLa. 

making  supernatural. 


real  good 


(past) 


[To  page  483.] 
SONG  OP  GHOST  DANCER.— LA'LASIQOALA  DIALECT. 
G'tVxEuO'laioL  If^'loaleuox.    Mfi'soxs  lEg-itElayOs  lelaaleuox  La'nat 

I  come  to  you  ghosts.  Why  do  you       make  noise  of  ghosts  sense 

takers? 

MiVsoxs    lo'lomutEla'yfis    lOhValenox    Lfi'na?    G'ji'xk'ElsEla'iiai    g-a 


Why  do  you 


make  the  house 
reverberate 


ghosts 


sense 
takers? 


Coming  from  the  beach 


La'LeqailOalanai  La'ua.     (I'a'xk-ElsEla'uai    ts'a'ts'eLwaileanai   LiVna. 


calling 


sense 
takers. 


Coming  from  the  beach 


to  be  famous 


sense 
takers. 


[To  page  483.] 
SONG  OF  GHOST  DANCER.— LA'LASIQOALA  DIALECT. 


10     1.  Wi'lg'UStaliLtso  La'naXdos  lela'aleuox  La'na. 

They  conu?  out  of  from  you  ghostp 

ground 

2.  Po'ek-'alaso  LanaXdOXs  It^la'alenox  La'iia. 

The  voice  of  hunger  conies  from  you  ghosts 


sense 
takers. 


sense 
takers. 


3.  Ma'iiiEiiLeatso  LanaXdos  lela'aleuox  La'na. 


We  come  to  get  enough  from  you 


ghosts 


sense 
takers. 


li 


[To  page  484.] 
SONG  OF  NA'XNAK-AQEML. 

1.  La'xolisLaiLaux  (jTi'latiolItsos  lia  wa'iiXelitses  lo'wa. 

You  will  rise  you  known  by  all    ha    around  the  edge  of    world. 

the  world 

2.  La'xolisLaiLaux  ts'eLwalag'ilis  lax  Owa'nxelitses  lil'wa. 

Tlou  will  rise  famous  everywhere     at      edge  of  the  world     world. 

15     3.  La'xolisLaiLaux  walLa'xalag'ilitsa'sO  wl'nalag-iltses  lo'wa. 

You  will  rise  being  vanquished  rival  chief  of  the       world. 

4.  Nexsowaix'tig'Eu  siiyElk'oa'lag'ilitsasas  wi'nalagiltses  lo'wa. 

Tbey  say  that  I  beg  food  from  the  rival  chief  of  the  world. 


THE   KWAKIUTL   INDIANS. 


715 


[To  page  487.] 

SONG  or  MA'MAQ'A. 

Wai'e^-a  dn'tloxsEmr'  ai  xr-s  nauaha'lakue  hjiiya  ha  Iia,  lia  hiii  hiil 

(ioon:  lookarouiMl       fnr    ,onr  ,„ag|,,  hUiyn       h.i     l.a,     l.u      l.iii     hiii 

ya'ha  a  a  Iiai  x«'s  nauaba'lakua. 

ya'lia     a  a    luii     for  iiiagio. 

your 

[To  page  487.] 


SONfS  OF  MA'MAQ'A.-LA'LASIQOALA  DIALECT. 


yon  wliosonaiiioiHiivcr 
all  others  in  the 


1.  Wiiik-asla!     <l«)'(|()ai.ayaL«-as     iiaii'alakuahaus     Lil'qaLeaig-ills 

""""'  see  younnaglo 

k-as'ai. 

tribe. 

2.  Wilik-asla!  (IrulrixsEineLg-as  qri'iiiiiiayoL  Le'qaLeaig-ilisk-as'ai. 

<!<>oii;  loolc  alter  your         sa.rtd  iiiiplenipiit   you  whose  name  is  over  all 

Q     -v       1  -•^  -  all  others  in  the  tribe. 

S.  Ya,  licik-ayasuiis  wi'osoguilaLg-as  iiau'alakuabausyoL  LeqaLOai- 

Ta.  truly  it  is  -^^-^^^t ^y^^^^  your  .uagic  .  you  whose  „a„,e 

g'llisk-as'ai. 

in  the  tribe. 

4.  Ya,  heik-ayasiuis  tsT-LtsaguilaLg-as  qa'miuayaLg-ausyoL   Le'qa- 


is  'above  all  others 


Ya, 


truly  it  is 


Lcaig'ilisk'as'ai. 

above  all  others  in  the 
tribe. 


your  sacred  implement      you  whose 
name  is 


shortening  life 

[To  page  487.] 
SONG  OF  T'O'X'UlT. 

1.  We'g-a  x-iiis  e'x'uideya.    We'g-a  x-ins  e'x'uideya  a  sins  wl'ua- 10 

Let  us  take(/)  Let  us  take(?)        with   our      what  we 

uEmtseyaqEiis  ya. 

gained  in  w.ir         ya. 

2.  K'T'SLaxtBu    qoe/qEmxsala    lax    iio'LEraaxseE    wl'ualaxdeaxlor. 

I  did  not  turn  my  face  back        to       those  who  bothered  paddling  for  you 

_  ,    ,  nio 

qa'sta. 

friend. 

3.  Weix-us  mnx'e'dea,  wf''g-ax-u8  iiia'x'edea  s  liaisTs  qoa'LqoaLag-i- 

Goon  throw  it  goon  throw  it  yours  that  kills  every 

layos  xu'mtxumtag-ilayos  la'lf'x-ilits'ayos  wI'ualaxdeaxqoL  qa'sta.         15 

body  that  burns  everything        that  turns  <ho  world  paddling  for  you  friend. 

^  tate  -lowEward 

4.  AinlaXdEii  liO'yatiala  se'xoaqala  lax  bO'bEuaciaualisLai. 

Only  I  passed  them      paddled  past      at      the  lowest  ones  under  the 

«  earth. 

o.  AmlaXdEii    ne'xamxsEla  wa'tamxsEla     g-a'xGsr^    xa'xOsila   lax 

Only  I  pulled  them  into     hauliuL' astrimrof         for  them  to  bail  out  at 


pulled  them  into     hauling  a  string  of 
the  canou  them  into  the  canoe 


yi'iiasEla  wi'nalaxdeaxyoL  qa'sta 

war  canoe  paddling  for  you  friend. 


to  bail  out 
the  canoe 


*       ' 


i:,        !* 


716 


REPORT   OF   NATIONAL   MUSEUM,  1895. 


[To  pat;e  488.] 
SONG  OF  T'O'X'UtT. 
1      1.  Qor'sEnxil'laiitsErnXdEn  liVXdEii    <|or'SEiixa1aiitsEinH    liainuma 


I  liavii  boon  at  <1io  tar  hIiIo  of  tlio 
world 


I  linvn 
bei'n 


I  on  tlie  Car  Hide  of  the 
world 


true 


nanalakiir'  laXdEii  qor''sEnxElr't8'Enj8Ta  ai'k'as  ai  ai  iiaaalakiu^'  we  wf*. 

iiin):i('.  I  liavo  I  on  tlie  far  aido  of  tlio  real         ai     ai  nia^ic  wit    wv. 

Iiocn  world 

2.  VVilo'LElr'saXdEii    laXdEii    wi'loLElf'saX    iianualakwenaT'k-a'sa. 

I  pit  all  I  did  getting  all  kindH  of  maiflo  on  btHly  real. 

G'fi'XdEii  wI'loi.Elr'isayaiif'ia  ai  ai  ai'k-as  nau'alakue  we  we. 

I  came  getting  all  ai     ai       real  magic  wo    we. 

5     .'i.  Nfi'x'oLalr'isaXdEn;   g'sVxdKii  luVx'oLaleiaayax  naiiualak'uenai'- 

T  got  everything,  T  eanio  I  got  orerytliing  all  kindHofraagic  on 

k-asa  lieya.    G-iVxdEii  iiax'oLaleisaqea  ai  ai  ai'k*aa  nau'alak'ue  we  we. 

body       lieya.  I  canio  I  got  everything  ai    ai     real  luagio  wu     we. 


al 


[To  page  492.] 
SONG  OF  (TLALA.— LA'LASIQOALA  DIALECT. 


1.  QTi'laqolitsoXdEuaya  laix-dek-  lag-aLElai  lax  ts'expMqt.sea  lax 


The  world  knows  mo 


when 


I  reach 


at 


the  ]iole  of  the 
winter  ceremonial 


at 


tsTi'tsaeqalask'asai. 

tho  winter  ceremonial  real. 

2.  QE'ltitsIiusisiLayawr'iXOs  tjE'ltitsIyoLai  qE'ltoyowais  Idwa. 

Ilold  np  vour  great  one  yonr  po»t  post  in  the  middl(^    world. 

of  the 

10     3.  AlomitsimfisiLaya    lulyabe    weiXos    alomitsiyoLai    alX'aayE'ms 

Von  who  keeps  solid  heyahu  3'on  keeping  solid  who  holds  ttrm 

lo'wa. 

the  world. 

4.  Qri'IaxetsImasTLiii  lax  qa'laxeasos  qa'laxeams  lo'wji. 

You  are  interlocked  like     to     you  who  is  inter-      interlocked        world, 
logs  locked  support  of 

5.  Q'autitsimasiLaiweiXos  q'O'titsToLai  <i'au'toyowais  Iowa. 

You  keep  from  falling  down  keeping  from         support  of  tho       world. 

falliDg 

[To  page  494.] 

SONG  OF  TS'E'K'OlS.— LA'LASIQOALA  DIALECT. 

1.  OmataLa'lag'ila  qa'minatsetse'aqos  id ! 

Hake  silent  the  sacred  ini-    great  your    iii ! 

plement  inside 

15     2.  LeLexqsi'lag  ilitsux  tEini'lqoaLalaXus  nau'alaqtseaqos  iii. 

Everybody  names  you,  let  it  bo  quiet  yonr  great  whistle,       iii, 

3.  LeLexk'a'lag'ilitsux  haiaLilaqas. 

Everybody  names  you       shaman  woman. 

[To  page  494.] 
SONG  OF  Sl'LlS— LA'LASIQOALA  DIALECT, 
Heie  ia'iiai  heye. 

Heie     ia'nai      heyt. 

1.  Ya'satsea  sEns  q'a'laiteya ! 

How  great      our       famous  one ! 


THE   KWAKIUTL   INDIANS. 


717 


2.  Yn'satse  wi'st'Eiis  Le'qalaidea! 

Howjrrcat  our  imnio<I  one ! 

3.  G-ri'xaxsalaiLo  g-i'lEms  ija'noalak.  Ya'satstl  wi'st'Eim  Lfcialaidra  • 

4.  Ya  k-'f'sk-aiasLEs  no'liuMialaLa  k-'ek-ale<ialag-as   L<Vkortsfak-as 

^*  ""'^  t"""^'"*!  1«  afraid  o.t.>oKn...tH„„er. 

qa'Iaitea.  liatumioae 

tho  famous 
onn. 

6.  G'a'g-ai(iEinayaLg'a8  si'siuLg-a  h  Lo'kof'tsr'aLg-as. 

Go  to  the  bead  cblefs  sl'sluL  the  great  s.iperuat- 

6.  Ya'satse  wIst'Ens  Lo'qalaidea !  "^*' """ 

llow  great  our  named  one! 

7.  G-a  nc'XsoaiXdeX  guaguanXs'alag-lL  bai'aLihuias. 

SlieHttidtonm  rovo  mo  advice  tl.oHlmmnn  ,v,.nian. 

».  G-a  ne'XsoaiXdi'X  hamsViieXsolitsEus  liai'aLilaqas. 

Slie  said  to  mo  we  treat  each  other  tho  Hhaiiian 

n     ^r    ,      ^  .  carefully  woman 

y.  i  a'-satso  wist'Ens  Lti'qalaidea ! 

How  great  our  named  one ! 


[To  page  497.] 
SONG  OF  HAI'ALlKlML. 

1.  Ts'sVcqauoda  ts'e'tsaeqauf'da  ye  ya  haa. 

To  wlioin  all  go  for  to  whom  all  go  for  tho  yo    va     haa 
the  winter  cere-        winter  ceremonial 
monial 

2.  He'ilik'aueda  hailik-aueda. 

To  whom  all  f;o  for    to  whom  all  go  for 
the  hu'ilig-ii  the  lie'ilig'a. 

3.  Ha  Soa'LEla  auiD'Llai  qTmrxLaiyaig-I'Iitsr)  p'jVLpaLEms  viVIaL-i- 

In  the  beginning  you  ej.road  wingn  over  your  head      which  vou  u«ed      "theon.  who 

JJgjj  lor  flying  alwayH 

travels. 

[To  page  498.] 

SONG  OF  HAI'ALIG-ILAL.-LA'LASKiOALA  DIALECT. 

Ai  au  aia  au  Lo'koalai  ya  ai  ya. 

Ai    au    aia     au  supernatural    ya    ai     ya. 
one 


10 


1.  Haialig.ilaqul68k.a8LEla  L.Vkoala  ts'ri'tsae.,ulaqulisk.a.sLEla  L,V-]r> 

HamhgUaL  song  real  supernatural  winter  ceremonial  song  real 


koala 

one. 


mipiT 
natiinil 


2.  A'lak.asLowisLas  qoi'LaxElask-asLoL  Lo'koala,  a'lak-asLowisLas 

^ou  truly  wdlbetho  one       you  who  will  be  untied        supernatural     you  truly  will  he  thl 


one, 


eyawa'lask-asLoL  Lo'koala. 

you  to  whom  they  speak  supernatural 
abou^  their  wi.>«heB  one. 

3.  A'lak-asLowisLas  ina'mEnLeask-asLoL  Lo'koala 

You  truly  will  be  the     you  whom  they  will  ask  for       supernatural 
""*  plenty  ot  food  one. 


one 


m 


718 


KEPORT   OF   NATIONAL   MUSEUM,  1895. 


I  , 


I    } 


[To  page  498.] 

SONO  OF  WA'TANEM.— LA'LASIQOALA  DIALECT. 
1.  WlxaElf'tsfiLoX  ts'f'Lwume'stalis. 

Xotgoiiito(WinA'U-         you  who  lit  known 
g'ills'a)  canoe  everj-wlmre. 

li.  WixsElCtafvLoX  Le'quinfi'stalitsf^xa'na. 


Not  K»  into  canoe 


whoHO  name  In  known  every- 
where. 


.1.  G'i'lEmk-asaxs  iia'noalaXusVna. 

Kearod  by  all  ningicians. 

4.  A'tsoak'asa  g-i'lEink-asaxs  na'noalaXusVna. 

Great  real  fttareil  by  all  niagiciiinft. 

[To  page  502.] 

1.  G'axaix'tex*  g-axaitwaik^Os  ya  a  hf;  hO  hfi  ya  ya  he  hO 

Ho  conii'H  hure  lie  comes  down  ya    a     ho      hd     hft     y»     ya      hi'i     hft 

2.  G'ax{»i>:trx"  wsV'latwaifisoa  ya  a  hv  he  hfi  ya  ya  he  hfi 

lie  r.uniea  here       lie  roHts  nt  tho  foot     ya     a     ho      ho     lii'i      ya     ya     ho     hO 
of  the  precljiice 


hii. 

ho. 

hu. 

hu. 


=  88. 


TI;NK,  KKCUKUKI)  UY  .I.  C.  FILLMOKB  and  K.  IU)A8. 


=1- 


T 


^=4= 


G'a  -  xaix*  -  tex*  -  g'i 
Clapping.  I  Jj  Jj^\-^J    J    etc 


a       xai  -  twai  -  taua      ya 


=it^ 


ho 


-a- 
hu      hii 


ya 


-G- 


ya 


? 


he 


ho 


hu 


1 


y» 


ha 


ya        ya    -     a  y»       - 

[To  page  505.] 


Sola's  qfistaya,  sola's  qasta  yaiyi  ya  ya  a  ya  yaa. 

You  friend,  you      friend  ya    ya    a    ya     yea. 

Naualaxs  qasta'ya  naualaxs  qasta  yaiyi  ya  ya  a  ya  yaa. 

Magician  friend  magician        friend  ya    ya    a    ya    yaa. 


fi!=56, 


TUNE,  KECORDED  »Y  .1.  C.  FILLMORE  AND  F.  1U)AS. 


^^ 


^-^ 


-«?- 


t. 


-(=- 


X=r-^- 


X-- 


Kapid  beating. 

So  -  las     qas  -   ta 


?^ 


ya 


^ 


-21 


w- 


85  -   las     qas      ta 

m — ,*- 


yai  yi 


X 


Eit 


^ 


ya    ya     a     ya       ya 


ya     ya      a      ya      yai 


THE   KWAKIUTL   INDIANS. 


719 


^=1 


fr^  r  r  r- 


»-=t 


f- 


fe=:a: 


ya      ya      ya       ya 


Nan  •  K,   •  laza    qas  -  ta      ya 


& 


•(S- 


gg^ 


□au  -  a  -  Inxs  qaa  -  ta       yai    yi 


ya   ya     a     ya      ya 


g^ 


-^ — P- 


3E 


?EF^~ 


m 


t 


^ 


*=t 


— h- 


ya    ya     a     ya     yai    i 


ya     ya    ya     ya         a. 


[To  page  505.] 

1.  Nex-'aiia's  ya  ha  ya  a  hsii  a  yc  a  a  yaak-ala  yiya  ha  hag'ila  LEh'-'-    1 

You  said  that  liu    .va    a   haia    a   y<>    a  a    liail  wuatber    yiya      ha       hag-Ua  cup 

you 

yiya  ha  (leyo'LtEnOx  g'ax  hf'i  hed  ha'iuiaiml  yi  ya  hag'iLEhi  a  hai  a 

size     ha    wo  a  long  time         here     hOi      hCu    vunoo  in  Iniiit    yi     ya        lapnize  in        a      hai     a 

of bc.niji  rough  weather 

qastt''. 

friend. 

2.  Nex-'anas  ya  ha  ya  a  haia  a  yO  a  a  yaak'ila  yiya  ha  ha^-ila 

Tou  said  that  ha      ya     a     haia      a      yit      a     a    )>ad  weathtsr    yiya       ia        liagila 

you 

LEle'yiya  (leyo'LtEnOx  g-ax  hei  h«e  Inf^xayayI'ya  iiag-iLEla  a  hai  a   5 

capsize  we  a  long  time         here        hei      ho6         HloepinK  cupxize  in         a      liai      a 

rough  weather 

qaste. 

friend. 

TUNK,    KECOKDKI)    HY   .1.    C.    I'lU.MOlJK   AM)    K.    HOAS. 


J.=  88. 


^^ 


fe^^-^ 


^ 


-19-  • 


:1 


-y H 


Bapid  beating. 

Kex*'    a  -  nas      ya    ha       ya a    hai  a       a      y«      a 


m 


£ee^-eI 


Fq^E^^g^ 


-(Sf- 


fz.--^r- 


m 


ya     a      kya    la  yiya    ha      ha      g"i  -  la  .    . 


yc      ya    ha 


g 


■£^k^= 


£=E 


iE 


:£ 


qi5L  -  tsnux  -  g'ax        he 


he  .    .    . 


he.    .    . 

(Flonrish.) 


m 


S=«: 


^ 


W 0—^ 


-19---  -«-— • 
-I ^ 


1 


han-qKma      yi      ya    ha       g'i-Gla      a     hai      a     qas-te. ,   ,   , 


720 


REPORT   OF   NATIONAL   MUSEUM,  1895. 


[To  page  505.] 
NfiX'Soai'k-qaii  halahai'yiiXuya'tsGyas  nau'alauxtsEle. 

iiu  told  iiiu  means  of  killing  by  his  teotli  magic  groat. 


TUNK,    KECOKDED   HY  J.    C.    FILLMOBE,    1802. 


J  =112. 


-2SZ 


-ZT- 


L 


ZM •^- 


^ 


Rapid  beating. 
Nex*  -    soai'k* 


qan 


hala   •   hai 


yu 


^ 


:*— t 


^1^^ 


taeyaa 


nau'alaux 


tslo      yi  ai     yi 


xuyaa 


Slide. 


rsc 


— 1- 


iB 


he. 


I     k 


TUNE,    RECOKDED   BY  F.    BOAS,    1894. 


J=112.         ^ 


tT\ 


/r\ 


w^ 


-^-0- 


^±=^J=t 


Z^ZZl 


i 


Nox*  -    soai'k*      -    qan 


balabaiya 


m 


jizizsi 


^ 


xnyatsoyrts 


m 


iiau'a     -    lauz  -  tsElii.     {spoken.)  ai 

[To  page  507.] 


ai 


hai        bai 


bai. 


NaiiLEx'ctg'ila  heya  luVnuLElx'ctg'ila  ln'inix'Lai  (joaya'lag'ila. 

They  iiiukuuHcoul'iiaud    huyu     Mitiy  iiiaku  us  ciiiiI'iisihI  thatitt  that  causes  it. 

TUNE,    liECOUDEl)    1»Y   .1.    C.    FILLMOKE   .\M)    V.    1M)AS. 


J  .  =  56. 


3|iiil=it?:^ 


Na -nu -cLx' et  -  gji  -  la     bo    bo    yc    ya      o      ye. 


Rapid  beating.  ^^^^  etc. 


i^H^^^^iS^iiPiii^ 


yo      e  -  eLx'    et  -  gyi  -  la      a        ba     a     ho-  wux    o     lai     ii     yo      o 


Sm^^il^liS^ii^illB 


*^£:::g£EEt£zi:l£::iar¥^ 


he-gyil-so    qoa-ita-tan  a    ai    ha    ai    bc-qoa-yo     la  ho      i    ye. 


THE    KWAKIUTL   INDIANS. 


[To  page  '07.1 


721 


!N('X\so\va.iX(ian  lahiXsiiwiuniitso  .'  .>8  iiaii'ula<|  o  rio'^ruji. 

Ho  siiiil  to  iin<  lio  \vu4  noitii;  to  niiikii  willi        iiianiu  iKinr  iiiu. 

nil'  H"  tliroiijili  (tile  liis 
iii.v-.vil..) 


TUNK,    KK<'t>l£UKI>    ItV  .1.    C.    I'IM.MOUK    AM>   K.    UuAS, 


J    -  8S. 


Nux*-  Hoai  ••  ai     -    ix*  -  41*      -    fin     )iu     a    ya        i*       lui    Im   anl    la  .  . 
Rapid  limiting. 


Jia  iia      ij[0  ya  a   li;ii    Las.;     ua   ••  wa   -  la 

~~:.:^--■r:,v^_i'^"5=::--:t^=^,- 


ba    a 


i:;^^~*__-z»T..rJz:.* 


^SEEEE 


:rt:.^: 


— 9- 


ak  ' 


no        o 


u      o     C>    gua  haai 


Lax         <|()a  -  la 


yu 


u     LK  dii     ii        wii  ■  i     wii  -  i    yajia    yaaa      wii  -  i   wii  -  i     yaa. 

I  To  page  508.] 

Ha  iiKnio'XmEu  ts'iVe«ia  yi'ya,  lia  uEiiin'XiriKn  ts'a'e(|a,  yi'ya. 

IIii,       1  am  tll(^  t>ii)y  tsVeija        .\i',vii,      li;i        I  ,1111  I  ho  only  ts'a'cjiii        \i'.va. 

TlNi;,  KKCOltDKK  llV.r.  (      1  II.l.lMDKl.  AM>  V.  !H).\S. 


^g^pE^EiE^ii^^;;!^ 


ip=z:4j_ 


.-• — ^- 


Beating    O  Ji    5,    ^    •^   ,s   s   ,N   ,s   ^j^.^ 
»  »  •^  *^  •   0   0   0   0   »^\ 


JJa       UK- moX-mKu  guai 


isau 


-   qa     ya       1 


.Vii 


1  . 


..* •_ 


yi        ya 


Ha      HE  mOX-iuKi)  yu      lie  .    ,  i"        yi    ya    a    a    G  lia       yai 

a        he    ha         a  lia        iiK- uiOX  -  iiuaj  giiai      t>an  -  qa     yi      ya 

NAT  MUS  1)5 to 


^ 


722 


REPORT    OP    NATIONAL   MUSEUM,  1895. 


'^^^mi'fMw^ 


jS- 


yi 


a  a    ya 


bit 


yai     a 


be 


^ti 


_«_•_ 


-^>:=-i' 


-S-f-J?-*- 


31 


ha        DE-moX-  niKn  yu        he 


hG 


u. 


[To  page  508.] 
1.  LalaxsE'wiimatsoXdEuO'guas  JiaxbiikualaiiuXsi'wari  laxsuwajx'ihi 


Ho  makoH  uio  tii'u'uiiu  uiu 


iSiixbakuulaiiiiXarwau 


hao. 

hao. 


lit)  makes  iiiu 
ontLT 


2.  (i)'oa'(i'ulx'SE'\vaiiiatS(»\vam<)  q'ulxvsKwajjj'ila  (^'iilXsEwaij-ila  wa. 

HiMiiakcs  nic  ]iiiTO  making  iiiiie  making:  puri)  wa. 

3.  Ha  k*'r'ohrtsLa'iioya  aia'iiir''lala  (['oalahagMhf'r'LawO. 

Hu,  not  I  spoil  (lilV')  1  tlio  lilo  inaTtcr. 


m 


fA—a>- 


lUNK,  UKCOUDEl)  UY  .1.  C.  I  II,1,.M01!K  AND  I".  HOAS. 

1 K- 


2Et 


:=]- 


~£gFf^ 


1.  La-la  -  ax 

2.  Qoaqa    alxs 


sa      ha     wa 
sa      ha     ^va 


a  nia      a      tswa    noX      Bax  ba 

a  'liii      a      tswa    uoX      Bax  ba 


^i 


TZHt 


"JJ- 


a 
a 


}ia 
ba 


kn      al 
ku      al 


11  uX       si 
uuX      si 


rMri-ij— 


wa 
wa 


fct?: 


'fefc?:^ 


:?=-t 


fe!= 


lax 
qulx 


swa 
swa 


he       yi 
be      yi 


E^ 


h»' 
bo 


h\       wu 
la       wu 


wa      wa    wa 
wii      wii    wii 


li; 


-^ 


wa     1      wa 
wii     I      wii 


-"SI 
— I — 


Irmn-i: 


-i9- 


4=1::^=^: 


i  i.      3,  Ha-k"o 

i  .         i. 


bo      oa 


La  -  uu 


is: 


f--^^ 


-y- 


bo       o*   gua    ya 


ai 


a      a 


ya 


me      e      iK  -  la 


^C^ 


^^=^ 


bo 


La 


uo 


q'oa 


la 


be 


yo 


m 


rr: 


m 


ho     — 


La 


wiii      hi      wiii 


:-4==4t=::1: 


I 


wu    -    1. 


THE   KWAKIUTL   INDIANS. 


723 


be 


31 


[To  page  509.] 

1.  ILilan   wewa/L'(.<ialaiyi,  halan   wiwaL'0,,ulaiyiyn   balauvo    h-Ua 

My  „„u.lm  not  strong  enough  n.y  n.iua  i.  not  H.rona  onoui  ' ''"^  '       "'J'a- 

wr'ya. 

2.  Halan  k-ik-^'layoyai,  l.alau  k.ik-n'In.Hlaiyiyr  halanw,,  l.alawe'ya 
S.  1  lalau  (loxnaLElayeyai  halaits'aihah.xq'fiiOsia.  '"" '"' 

I  have  seon  it  Uh  wintt-r  corom.nial. 


TUNK,    KKCOKDEU   ],V  J.    c.    FILl.MOUK    AM)    !■ .    „OAS. 


«'■ 


^IzrE 


:t 


I 


-f- 


-(S-i— , 


Uapid  beating. 

1.  Ha    -  Ian  ^vo  -    ,vil    -  i.G  .  ,,a  -  16 

2.  Ha    -    an  k'i  -    kTi    -  IC  -  ,  a  -  la 
S.  Ha    -  Ian  do  -    xua    -  a  -  i'e  -  la 

-e- ^f: 


yv    eye 
yai     iyi 

yc    eyo 


yc 

y« 

ye 


ha  -  Ian  we 
lia  -  Ian  k'i 
lia    -    lai        ts'e 


wil 
kTi 
ts'ai 


I.e 
le 
lia 


yaa 

a 

he 


qa  -  le 
«ia  -  la 
qe     -      ue 


hi 
a 
Hi 


mfczzzt: 


mm^wi^z^^-iMmm 


y> 

a 
a 


ha  -  Ian  we  -  wii  hi  i 
ha  -  Ian  k'i  -  k'a  hi  i 
ha  -  lai    ts'e   -  ta'ai       lii      i 


ha-  Ian  wi  -  wii  hi 
ha-  Ian  k'i  -  k'a  hi 
lia-  l;n  ts'e  -  ts'ai      hi 


c- 

r. 
I. 

i. 


yo 


m 


,'=72. 
Slide 


[To  page  512.] 

TINK,    KKCOKUKl)    IIY   .,.    C.    KII.LMOKK    ANr.    K.    JioA.-^. 

Simile. 


liapid  beatiuir.  ' " ' ' -^^::d_z~E=yj 


liapid  beating. 

Wo  wo 


ai 


ai 


kyaa 


^^^^^^m^mm^Mmmm^m^ 


ai    kyaa        me  -  La 


ui. 


ai. 


ai  -  kya-j 
Slide. 


M^^m 


-?:±: 


ran: 


nie    -    La 

-Ft? 


,    ":• ■ " hai 


o 


m 


m 


T24: 


REPORT   OF   NATIONAL   MUSEUM,  1895. 


)      ;         i 


[To  page  525.] 
1     A  a  niiuala'q,  si  a  si  nauala'q  hfi. 

A  a       magic  a  a,   a       magic  hu. 

TUNK,   KECORDEn  BY  P.   UOAS. 

J  =  72. 


izc: 


-h- 


-«- 


^-=r 


a — i- 


m 


uaua    -    a 


\-^ 


± 


±: 


-7-t 


f— •- 


t±3^ 


-«- 


::^=:z^t 


i 


lak  fi  a       ft  nau    -  a 

Intervals  throughout  doubtful. 


a  •  lau   -   ku 


hu 


[To  page  527.] 
K-l'NQ  \LALALA  SONG. 

1.  Yiya  ham  ham  ham  ham  ham  ham  ham  ham  ham  ham  ham  ham 
yiya  ha. 
No'gua  ahaik-as  haialig-ila  q'oa'yag'lLk-as  BaxbakualanuXsi'wae. 

I  real  tamer  I  say  fur  Baxbakiialan\iX«i'waO. 

5     2.  Viya  ham  ham  ham  liam  ham  ham  ham  ham  ham  ham  ham  ham 
ham  ham  yiya  ha. 
No'gua  aha'k-as  mri'mutseg'ila  q'ofi'yaguL  IJaxbakuillanuXsI'wae.  . 

I  real  pulling  (ri'd  cedar         1  s.  y  for  iiaxbakualanuXsi'wae. 

bark)  ffum  bia  back 

[To  page  527.] 

SONG  OF  THE  HE'LIG-A. 

Hama  maio  qfi  s  laix-dr-a  haialik-imaxiilisaiyasdxdoxs  Lokoalag-I- 

llaina       iiiaie      for   be       goes  to  i)rc8«  down  liis  wildness  for  you         for  mn  suiwrna- 

LawO;  hilma. 

tural  oiie     bama. 

[To  page  535.] 

10     Nomeya'  mlmeya'  uomeyfi'  nOmeya'. 

Old,  old,  old,  old. 

NumOstalisElayuXdoXs  na'uoalakoa.    Nomeya'. 

old  going  all  around  tlie  world        with  magician.  Ubl. 

TUNE,  KKCORDED  HY  J.  C.  I'IM.MORE  AND  F.  BOAS. 


mmm^^^B:^m^m 


No-meya,     no-meya,    no-meya     uu-meyu.     Nu-mes  -  taliselayuX  -  doXa 


Beatiug  m  j',,  J^l  etc 


^m 


^—0 


-t- 


-tS 


m 


^^ 


rJ=.ti 


Slide  down. 


[| 


na  -  noa  -    la  -   kwa.      No-meya  iiO-meyu    uo-iueyii    uo- lueyu  uo  ■  uieya. 


THE   KWAKIUTL   INDIANS. 


725 


±—fLz 


-t9- 


i 


[To  page  538.] 

L'E'SELAGI'LA  rjO  ALO'LENOX. 

Mink  and  wolf. 

K«aU.utl.  ^V,„ter.lanco     U.s  all  of  .,i,rer..m  pieke.l  o,.t  f.™., 

Laam  la'wis  x-isa'LC^  LoLaElqama'yas  aLo"l^„ox.     L^'lJ'nJ^^T  ^a 

said       .lisap&         *"«"•"•■••'«-'-'■  '1-voir.  'r„..Miti«.,.,i„,„,..  ,„e 

x-isa'Lax    La'wayos    L'e'sElag-i'la.     La'lao    yuduxp'ET.Xoas'mi'iLav 
Ljl'wayos  L'e'sElag-i'la.     Ts'ix-ila  la.   na'qaya  «  L'O'sElag-i'IaTa's  5 
Lfi'wayos  mO'iLasEwae.     La'lac  L'e'sEJag-i'la  aa'xsOlax-'it  xGs  na'daO 
qa  s  le  La'qoalax  ya'lc  xOs  La'wayo.     Laam  la'wOsexa  la  qa'nuL'it. 

to         «,.  watch  w,.at        .1.        .,„.„..  ,,„„         „.,_,        ,,„.„.  ,1^,,,,^„,^„;; 

Wuno'Ems  xf.8  La'wayo.     G-ax  lae  hOxwuL'E^sEla  Ir-da  mok"  x-isft'La 

H.....a  ,.  ....  ,,^    ,,     ^^  „.^^.      ^^,,^^  a. 

H.'na'kula  am  la'wis  la'xa  La'wayo.    Ho'x-'ida  am  lawis.  da  xSa 

'StT*  U.said    to  the        «al„.on  At  once  u ..  ..i.l         ..,    "  .'iltl 

ax'e'idax  xa  mELiVik-  ma'ts'o  sa  La'wayos  L'e'sElag-i'Ia.    L.VlarSk-''  10 
ex'odeL>esElag-i'la:  Sa'eL  y.Vla  xEu  La'wayo;  la'ams  k-'e'lax-'iLE,,  nOu- 
k-'ex'edalat'a  L'e'sElag-i'Ia  a"n.a.    La'la^'i'us'E'lsi  da  LoIISqamaya's 

to, ...self  however  „...u  only.       then  it  i.    they  sat  on    the  .h  Jl^:  J 

,  -„i-     A  -  ""■"    the  ground 

aLo  l.nox  qa  s  ha'mx.'ido  xa  mEL.vk-i  k.'ilk.'a'x-iq.     La'lar.  i.VxulsO 

wolf  and  theyate         ...        ...^  _.  „.^^  ^^;         ^^J- 

L.'sElag.i'la  qa  s  wu;nwix.'idOq  ,,a  s  k-Tlax-'idOq^xs  mo'kua.     La'la. 

tiuf)  111(111  i,„„.  I  lien  it  is 

*h^l*:i^"  ^"  ;^:r  -^,^!;tH.;;ir  .,...  XhenUls      heweiit         „ii„k 

lag-.'hulala  xa  mo'sqEm  xawr'.,um.    K-'es  qa'aLt^'s  k-V'lak-'Onava ;  k-'Os 

taking   the  tour  sUulls.  Not  it  was  he  elubhed  then.         not 

-/!•  1  ,  ^  KIlOWIl 

'^the '  ^?  ;;'^'    ^1?''"  ^'^'  k-ik-i'lnalaLP  da  aLo"10noxoa'xa  l.ai'loxsaL. 

""-  '"^""""^■-     ^'"■"  s^iif  *^:;^.^;;-,f::ij:*^  '•"•     --vesat     two  days ,.,.; 

La'la,.  laastot  lax  k-ik-i'lnalaxdEiu  Lasa  l.vi.,olaLar'.     Xn'Xua  r,a  s 

^"""ir'-^r       '■-  "Hn.i...hao.  these  Jn.es.  .11  T' 

^2d":!r-  ^ 'Id ;:^^'^ '':^:^'^^^'^^^-  ^^-'^'--^d.na'x.'idaxs 

tribes.  "W  man  was  K  n.kuasa'wao.  Not  it  was  daylight 


726 


REPORT   OF   NATIONAL   MUSEUM,  1895. 


It^ 


)     :       I 


m' 


llfx'dfis  L'e'sElag'i'la.    LEx'e'it  qa  s  1*1  lax  Mfrnkumlis  Lfi'wayoguila 

lio  went  mink.  IIo  Htarted    tor       Ioko  to         Mtt'rakuniliH  ho ma<lu  salmon 

in  a  rnnoo  trap 

lax.    Lfi'lao  qofi'LO.  La'wayogullas  p'ao's  laf'  Lu'wayOs.    La'lae  (jfi'sMde 

there.     Then  it  in    done       making  sahnon  weir     Htono     it  is     liiH  Hulmon        Tlion  it  ix  lie  walkn<1 
Halil  <laro     8altl  w<>ir.  suitl 

L'O'sElfig'i'la  (ja  s  k'oa'g'aale  la'xa  t'O'sEm.     DO'qoaLa  xes  Lfi'wayo: 

mink  to  sit  on  rock  on  the         stone.  He  looked      at  his    Halmontrap: 

"Ma'sos  raats'owf'q'Os  La'wayowe'?"    "Qa'ma'spf'ts'a'owOsf'k-  k'uma'- 

"  What  your    tigh  in  your  trop  nalnion  trapf"  "  What  little  little 

5  pr'ts'ok'uX."    La'lac  quL'c't  xPs  x*r)ms:   "  YO'koas'oEin  akun  LjVxu- 

biill  head."-  Then  it  is  he  hix         head:  " O,  that  is  pretty  1         I  work 

Haid    scratched 

malag'iliseLEn  La'Lawawuxsilag'lLd.    Ts'ExatE'nda'xLr'laq"."    La'laf' 

hard  on  the  beach  looking  after  the  salinon  Throw  it  into  the  water."  Then 

trap  for  it. 

e'tsatj":  "Ma'sos  inat8'ow»7(['os  La'wayowe'?"    "Qa'ma'spr'ts'jVowf'sf^k. 

a^ain:        "  What  your    fish  in  your  trap         Haliiion  trap?"  "What little 

p'a'esptltsok".  {etc.  It  catches  in  turn :  ts'E'mtioapets'ok",  xu'lqumpr'ts'ok", 

little  tlounder.        (etc.        It  catches  in  turn :  little  eel,  little  dogtiah, 

La'mopets'ok",    g'o'inaSapets'ok",  ts'Ewu'npr'ts'ok",    (loa'xnispets'ok", 

little  perch,  little  wilver  perch,  little  cohoes  salmon,  little  dog  salmon, 

lOhano'npets'Ok",  gMxoa'pdts'Ok",  sa'tsEinpt"its'r)k",  sI'siuLpcts'ok".     Then 

little  humpback  salmon,     little  steel  head        little  spring  salmon,  little  si'siuL.  Then 

salmon, 

mink    says:)     "Yu'wis,    yu'wia,    yfi'wis,    yu'wis."     Aix*'ite  luVqaes 

mink  says :)  "  That  is  it,       that  is  it,      tliat  is  it,       that  is  it."         Good  was      his  heart 

L'e'sElag'i'la.    La'lae  k'u'ls'r*tax  qa  s  axsEnilO'iso    s'a    sI'siuL   la'xa 

mink.  Then  it  is    he  took  it  out        to  put  it  on  the         the.        si'siul,        on  the 

said      of  the  trap  rock 

t'e'sEra.     La'lae    L'r''sElag'i'la   L'Exui't    xa    <i'oa'x    qa    t'a'g-ix    tses 

stone.  Then  it  is  mink  broke  oil"        the     hemlock       for       layer  for         his 


said 


ya'iiEin. 

game. 


Laam  ncnpXL  laxis    g-o'kml  Qa'logwis.     La'laO  lag-a'lis 


Then 


he  went 
home 


to  his 


house 


Qa'logwis. 


Then  it  is 
said 


15 (|a   s    lo'LtoO. 

to  go  out  of 

the  canoe 

L'e'sElag'i'la: 

mink; 


Koa'leL    Jim  lawistl    abE'inpas.    La'lat"^    ya'q'eg*a'Lf 


he  went 
ashore 


She  lay- 
down 


it  is 


said 


his  mother. 


"Qoa'Ltsos     he 

"Do  not  stay 


qoae'Le 

here 


Then  it  is 
said 


ha'tso'qa    s 


grand 
mother 


for 


he  spoke 

lao's 

you  go 


qaxs 

to 


x-ix'T'ta  xEu  ya'nEine'x."  La'lae  abE'inpa.s  lE'nts'es.  La'lae  la'g-etiElisa 

this  game. 


carry  in  its     n 
JlillB 

xa     Xua'k'uii. 

tlie  canoe. 


La'lae 

Then  it  is 
said 


Then  it  i.s 
said 

wax- 
in  vain 


his  mother     went  down    Then  i*  1 1  she  went  along- 
to  the  beach.         said  side 

dox'oaLaxs    xa    Xua'k'un. 

the  canoe. 


she  looked 
into  canoe 


A'EUl 

Only 


Ifiwise  abE'mpas  L'e'sElag'i'la  sE'lsEluxs'alis  laa'LEqEmaLis  x-tl'mste. 

it  IS  said      his  mother  mink  became  twisted  on      it  turned  backward 


became  twisted  on 
the  beach 

20Nri'Xua  le'x-'itEns  o'guitae.     La'e    dO'x'oaLEla    xa   sI'siiiL. 

All  it  turned  over        her  body.  It  is         she  h>oke<l  at       the        si'siui.. 

said 

nand'kiileLo    L'r>'sElag'i'la    abE'mpaxa  xE'nLElae    la    «iiiLa. 

he  hecanie  tired  mink  his  mother  staying  too        long, 

of  waiting 


her  past 
head. 

La'lat"' 

Then  it  i.i 
said 

La'lat'' 

Then  it  is 
said 


THE    KWAKIUTL    INDIANS. 


727 


tses 


qaxs 

to 

Elisa 

:  iilong- 


•  past 
>ad. 

jiVlaf' 

len  it  is 
said 

ifi'lat* 

len  itix 
said 


LiVxoleLr  L-f'SElaffi'la  <ia  s  Ir  do'xuidE  xf'S  abE'inp.    Lfi'lar  do'x'ua-   1 

hi)  aroHe  from  mink  to  ^o  look  fur        IiIr         motlier.      Then  it  ih         Ii«  l>e- 

the  floor  Hiiid 

LEla  xf'S  abE'mpaxs  ainar  .sE'lsEluxs'alis.     <' A  lia  ha  ha  ha,"  nr'x-hit'a 

lii'ld     his  iiintlier  only       t'.vlHti'd       on  thn  "A    ha   liii    ha     Im,'    Haid  howover 


on  tho 
licach. 


L't''8Ehig'i'la  dil'LEla  sea  abE'nip.      "  i^oa'yildE's  ha'ts'awO.      A'Em 

mink  lanilliin^      at  hiH      niothcr.  "Just  ho  f;rand  Duly 

mother. 

ino'mEhi'o."     A'Ein    lawisti   LT-'aElag-ria    dri'x''it    xvh  abE'mp  qa  a 

you  are  too  glad."         Only        It  i.s  .-(aid  mink  took  hi.s        mother  to 

nri/qanir''atEiidr'x  .tfof''L.H<)f'lEs  xa  hl'xdr  sE'lqoamr'sta.     riai'Em  hlwisti  5 

Het  them  arii;lit  herliinliH         the       tlierit  twisted  around.  He  it  m  said 

L'C''sEla}?"i'la  (jriXsala   xa  sI'siuL;    hi  hl'stits.     Laiaf'  k'V'qayi'ntaf'S 

mink  <'arried  at       the        si'siiiL:        he  went  op  from      Then  it  is    he  put  it  on  a  box 

liiUs  the  beach  said 

yil'iiEin  hlxa  xatsE'in.     Laa'ni  hu'  tsil/<|na. 

the  game   on  the        box.  'I'lien       it  is     it  became 

said     I'venin^;. 

Laaiii  laO  kufxala  lO  da  k-ik-i'liiEhiLaxa  laxa  iffi'miL.    Laa'm  laO 

Then      it  is        they  beat    they    the  kiki'lnala  at  the        night.  Then       it  is 

said  time  were  Haid 

going  to 

kur''xah''  da  k-ik-i'liiala  <|a  r-da  h'-'Lai.  LO'La'la  k-'O'lao-nxs  LT'SElag-i'la. 

tbey  beat      the        kik-i'lnala      lor     the      exiircled      the  dead  killrd  by  mink, 

time  in  vain  iiues 

"Lu'niEiis  hf'iiax'ah'Lai'    i)r'])axahii'    LElr-'Laalai-    xEns    (i'ri'hjUa."10 

'We  will  tiy  in  bouse  to         .shamans  calling  with  music       our  ts'a'eqa 

bring  bai;k  novices." 

La'hir'  da  iiErno'kur'  L'ri'yii'tsa(|oa:  "LamEiis  wuLaxoLai'  i)r'])axalai' 

Then  it  is   the  one  replied:  "We  will  beat  the  boards        shamans 

said  in  vain 

k-iliiEhiL  xEiis  (fil'laLla."'     Lfi'lar-  <hi  iiEinrt'kuf'  L'n'yntsri(|oa:  "LaEms 

bringing         our  ts'aiMja  Then  il  is    the  one  replied:  "You 

back  iu)vic(s.  '  said 

xosit'f'Lai'   nf'iiEinrtkoai'!''    La'lar  yfi'ti'r'jj'aLf'   da  a'lxLaO:    "La'Las 

wash  your-  friends!"  Then  it  is  si)oko  the  last:  "  Yon  will 

selves  saiil 

nanKhiEmh'LoLai'  yayihlmOXoai' ;  iiaiiEintvSaEniLEnsai'." 

face  the  rear  of  the  house       uninitiated  ones;  we  will  go  in  before  dark." 

Laa'm  laO  iiOLti'nlag-iliLe  da  k-ik-i'liiElaxs  k-V-asdOxiiiaO  wiiLa'x'a- 1") 

Then       it  is        they  gave  itnp  in       the  kiki'lnala  not  there  they  heard 

.said  the  housi^ 

LEh"'  da  ho'Lati'Esa  xf'S     sf'snatahig'iliL.     "Ma'tsEus    g-uiainayaEus 

it      the  listeners       tln-irs    what  they  were  trying  "  What  our  chief  otir 

to  obtain. 

g'a'xtsog-ax'T'  K'O'x'a."    Laa'ni  lawis  ([a'aV'tsaVa.    Laa'ni  hlwivS.;fori'Le 

let  him  come  IC-ex'."  Then         it  is         (bey  went  after  Then         it  is        done 

said  him.  said 

k'nf''xayas  K-O'x-i  lewis iiriLiiEinuot  yix  jna'yusnstahig'ihik"  ^^»ma'xay^) 

what  he  in-  IC-cx'        and  bis  cousins  that  raccoon  and       killer 

vented  whah> 

^o  tanir'nas.  Hii'iniis  woq'oa  sC  Ts'Esta'yutioa.   La'hie  ina'yuauati'ilag'i- 

and       s(|uirrel.  S\w  his  sister  Ts'llsta'yuqoa.      Then  it  is  raccoon 

said 


lak"  qa/s'it  qa  a  h"'  k-'uxaotax  o'ndtHExstaya  aa  kuc'xalataf'.  IC'u8tO'dr'20 

went     that  he  went    pulled  out           in  the  rear  corner  of       dancing  house.  Tbey  sat  in 

(board)                       the  house  the  hole 

ma'yuaiiatahig-ihik"  io  taiur'nas  hl'xa  k-'uxsEwak".    (J 'ax  laf'  K-ox* 

raccoon 


and        squirrel         at  the    board  pulled  out.       lie  came  it  is      K'cx' 

said 


728 


REPORT   OF   NATIONAL    MUSEUM,  1895. 


lyix'ul't    iiEinri'i/ctbedo  Irit'si  yix'uT't  liini  Xui^/laqawuls.     G'fi'x  lsu> 

litMlanceil  nHlidit  tiiiin         liowuvur  liit  daiici'tl  itiHHiiid         lie  went  out.  Jlociunu   H  ix 

MUid 

T'ldiLr^  K-ex'  (lii  8  yix'uI'deE.    Yix'nr'inrLtsosr's  wl'wati'osi: 

iiL'iiiii  into  K'f'X-    to  (Inuco.  Ho  ilnticcil  witli  tlioni        lilrtsinturs: 

tllO  lldllHtt 

Qa'ciiixaLiTla  Ts'Estfi'yrxiur'. 

Spmiil  your  li^H  Ts'KHtfr,vo(|iiii. 

Lil'lat^  Xuf^'laciawnlHtl  K-Ox*.    G-iVxlar  Xnr'Iaqr'T.f^    K*r*x*.    Tiaa'm 

Then  it  in  b(^  wont  out  K-(ix\     Ho  riiino  it  in     lio  wont  into  tlio       Kf-x".  Thou 

Hiiid  Hiiiil  lioUNo 

r»  laf'  <i'oalil'LaLa  xPa  yixu'niL.     Yixii'inLfuK'S  x'o'insas  Lo'LaKlciamrx-dOs 

it  is  ho  liiil  his       luimk.  lliHuiaHk  tho  huaiU  ut' tliocliiol'u  Huna 

Haiti 

aiAVlr'nAx,    LiVlaf'  (I'a'mt'c'tsos  sa  cfE'intEmffX: 

ofthowolvos.       Thon  it  is         llioy  Hnu);         hia  Honfj: 

N.iiil 

Q.apamri'ld  Rvx-fixd  L,r»LaE'lqaiiu"x'd("xs  aLo"lf'ndx. 

I'ut  nu  hcail  Krx'  tluM'hloKt  sons  ])aHt  of  llui  wolvos. 

Lfi'lar  lil wills  ji;*ri/xlaOf''itet.    IjiTIaf'  (|61xMdux  sa  xawr^i.    TiiTlar  wax* 

'riiou  it  is  lu' wont  lio  caino  it    again.        Tlii'n  it  is  tlioy  liun;l  on  liis  tlio  skulls.    'I'licu  it  is     tlioy 
said      out  is  saul  said  licidy  said     triod 

k-'O'lax-'itsO  sis  {fo'knlot.     Lar-  do'x'iiaLELExs  liOimaa'xoL  lie'iknlfix 

t<  kill  hiiu         his        trilios.  'I'lioii  thoy  discovorod  ho  it  was         hohaddoneit 

lOLo'LaEhjamr'  s  aLo"lf'iiox.    Laam  la/Xso  la'xa  t'E'nayi  laO.    TE'in'yalr 

the  chief's  sous     of        wolvos.  Thou       ho  wont    at  tho    dourintho    it  is  They  made 

tlirouKh  roar  said.  sounds 

tajnr''iias  lOwis  iiEind'kiiA  ina'ynsustalagfilak".    G'ax'am  rVidoL  tsp.s 

s()uirrol  ;iiul  hiH         i'rioud  raoooon.  1I<'  brought  n<;ain  into    his 

the  house 

si'siuL,  laa'in  yixuina'la  xa  sI'siiiL.     G'i'l'Em  lawis  iif'LEinx''it  la'xoa 

Hi'siul.,        thou  his  nuisk        tlio     si'siul..  First        it  is  said    he  showod  his        at  the 

fai'o 

t'EX'i'la la"asld't'et  xes  yixu'iiiL.    A'Eni  lawis  j^-o'kulotas  sE'lsElxs'alrL, 

door       thou  ho  Jinoov-    Ilia        mask.  Only     it  is  said       his  tribe  hocanie  twisted, 

orod 

laf'  dr>'xoai>  Los  yixu'niL.    Lfi'laf'  K-vx'  da'doqawa  xHs  iia'Xua  Lf'LE- 

thon       they  saw      his         mask.  Then  it  is     Kox-         solootod  his  all  his  rola- 

said 

ISLala  ^a'w("8  La'xula  la'xa  na'Xna  l)Ef>na'nEm    (ja    s    q'ti'lax-'itamasf'. 

tivos      and  his         likod         uiuouk        all  uumi  to  make  tUoni  ulivc. 


the 


Laam  la'pa. 

That  )8  the  end. 


[To  page  610.] 
KOSKIMO  DIALECT. 


Xu'tsax'ostdwaya  x-ctsax-dstowaya  Lawu'ltiainaya  Lawii'ltiainayas 

Look  u|>  to  the  world  look  up  to  the  world  chief's  son  chief's  son 

Q'd'misila  Q'd'niisilji. 

rich  nuikor       rich  maker. 

[To  page  612.1 

LA'LASIQOALA  DIALECT. 

TTayasa  lidnd  lalli'ya  lioiid  liaiiil  liiiii. 
20     Hayasa  lidiid  laliiya  liond  hanii  hiiu. 
QoaL  qon'sayak-'f'SLas  wia'laL. 

Do  not  cry  you  will  re- 

turn safely. 


THE    KWAKIUTL    INDIANS. 


729 


Laa'ni 

Tluiii 


tSf'S 


[To  page  614.] 
LA'I.ASIQOALA  DIALECT. 


Ha  ha  Iriff-aiiKniLr.  liiVyalaliU|oIa  ina'lats'Es  imViiiLr'axtowr'  ha  ha  ha.   1 

ilu    Im        vcpii  (loii.it  11  b<hmI  "Dswer  wuhIi  tiili 

lino  iiio 


.Vim  wild  liriiiu  tlio      lia    lui    Im. 
HdiitliuiiBt  wind 


[To  page  615.] 
SON(J  OF  ME'LXMEK'S.-LA'LA.SigOAi.A  DIALECT. 


Haii'Lf'lalisLr)L<|'iVyus(|Eiuayri'ita. 


I  will  liHtoii  t«  j'ou 


liavini;  till'  (lid  talo 
nttai'hi'd  to  it. 


Hau'Lt-'IalisLftL  aiidguadendXslar'da. 

1  will  liatou  to  you  wliat  licloiifjn  to  i.s. 

[To  page  630.] 
SONG  OF  THE  DEER. 

1.  Wa'xalaLEiis  xa'LaLxa  <ir''\vatst-'a  {?-a'xtsf'k-as  g-ilio-a'lisa  {?-ilk-E- 

W.'Nii.v  wa        diiyiiitcawny    the  preat  dorr  romiug  great  real    HtaiidiiiK  on       "iilandinK 

ya  li.sa  ha'maLElIsa  h-'hioalaLr',  ((O'watsd  iia'iioh'nr'k-as  Ic'ltioalaLf'  wO    5 

''ovl'r't'lif       '"'■''•'"«  tlie  tribes,         great  deer      Huid  to  bo  fool  real  tribes  we. 

wliole  world 

2.  IJa    aix-LCLa 'hints  L'a'yr-mr'ista    lE'nixumr'ista    gnEns  la'aiLox. 

Ha  weHballlie  thin  fared  dry  in  moulh  wo  Hball  go    ' 

an  tsaqalisa  da'oxtionr'isLa  x-iiits'ak-inr'isLa    qr'watsf'    na'iidlr'nr-k-as 

.anso  bin.  bad  staring  at  bin,  «';*',|j'4f,l?:'|:y^^^^^         tbo  great  .Jeer        Haid  to  be  foolish 

lo'lqoalaLo  wr, 

tribes  \\(\ 

3.  Ha     aix-tElah"^     ai'g-iLmalag-ih-'isa     g-jT'laix-dti    q''u'nalag'il(-isa 

llo  Hhallbe  made  Ko,id  all  around  first  li«hling  Hii.ldenly 

g-a'laixdo     pE'iiqahig-ilr-isa      wi'hik-'inr'g-ih-isa      La'qoak-liir.g-iloisa.  10 

«r»t  gbire  all  around  hi«;hneNS  on  bis  b.  dy  eofiper  o-,  ]„«  j.ody 

ba  yaxoa  wuLE'iiiiid'guas  liJiiyii'ik-ila  a'in'aikila  hai'indsEla  wu'LOda- 

,      ^'T:  »-;»•;■" ''••'vi..K  bis  unbroken  not  erncked  that  is  antlers  taken 

lag-ili"its(>8  ai'yahiunxf'lis  h-"'lqoalaLr..     Ha,  wai'g-a  x-ins  xa'Layaqa 

onevery  where  speakers  of  tribes.  Ha,  let  us        drive  him  awav 

wai  g-a  da'daxiil.'tsE'niiinxLas  da'xoaxsalr'tsE'inur.xLas  t.s'r''f,sr'L\vahi- 

letbin.  (ry  tojuiiiii  as  far  as  jiossible         .iumping  over  the  highest  one  famous  ill 

gdOisteiH  hl'lqoalaLO,  qr-'watsr-  mViiolr'iir'ik-r.s  h'-'ltioaliU'  wv. 

around  tribes,  great  deer      sai.l  to  lie  foolish  tribes  wA. 

[To  page  631.] 
SONG  OF  XO'MAS.-LA'LASK^ULA  DIALEt^T. 


1.  Aix-'a-nLts  hcilisLoL  nfunasa'. 

(iooi   you         made  right        old  man. 

2.  (^ais  k'iir''latsr'nr'Lr)H  noniasa'. 

For  you      will  give  a  feast  old  man. 

3.  Qais  t'Oqoap'r'iir'Los  noniasa'. 

For  you     make  u  fire  with         old  man. 
stones  in  it 


15 


PPI 


730 


REPORT   OF   NATIONax.   MUSEUM,   1896. 


TUNW,   UKCOnnRD  BY  F.  BOAS. 


Sfe: 


J  ^118. 


m  .    .    .   .  hti      fim 


ii^ 


^- 


u 


31^i 


Aix* 

- 

am  -  aiuLts 

Qa    - 

la 

k'uo  -  la  - 

Qtt    - 

IS 

t'c  -  qoap'  - 

li'-^ 


■r 


± 


iE^^mi^m=?=^ 


ID 


hoi  -  l;s  •  Los 
ta«  -  ni"  -  i/)s 
c    -    uo  -  1^3 


no  -  ma  -  sa 
no  -  ma  -  hA 
uu  -  lua  -  au 


;;{ 


h&   -    dm 


hi 


[To  page  631.1 
SONCi  OF  AYI'LKOA. 

1     Ohoya  hnya  hoya  hfi,  huya  lioya  ha,  hoya  ho  hya  who  ho. 

1.  AOyaLalax  g-ius  yayax'ap'aOisr'ik-  liix  h'»'wa. 

Slowly  wo       iiioo  iigaiii.sl  oacli  other      in      worM. 

On  ground 

2.  AOyaLalax  g-ius  qa'qaaap't'L  g'ins  lax  lo'wa. 

slowly  wo         wiilk  racing  we       in       world. 

.'}.  Ila,   iio'guain    anx'aiKioa'iiias  g-iu   g'iVyuLf*    lax   gun'paalr''tsf'S 

lla,  I  am  the  ono  wlin  makes         I        come  to  you     from    the  north  end  of  the 

clouds 

5  lo'wa. 

world. 

4.  Ila,  iio'gnani  ])'E'lxp'Elxrimaa  g-in  g-a'yuLC'X  lax  gufi'paale'tsf's 

Ha,  lam  the  ono  wliomakeH  I  come  to  yon      from    the  north  end  of  the 

the  fogA 

lo'wa. 

world. 

5.  Ha,  no'giian\  i.T'xL'f'xa'nias  g"in  g'a'yiiLeX  lax  Lfi'qoag'ilak'as 

Ila,  I  am        the  one  wlio  makes  the      I  come  to  you      from  the  copper  uaker  real 

nky  red  in  the  morning 

owa. 

;iOod. 

10     G.  Ha,  nO'guam  ts'E'lxts'Ehiofi'mas  g-iii  g-a/yuLe  g-iii  lax  aix'ts'um- 

Ila,  lam  the  one  >>  iio  makes  it  warm       1       come  to  you      1      from     the  bright 

g'ilak-as  owa. 

maker  real    good. 

7.  Hji,  la'mla  lac  a'daxEnesElaLr'S  Lawii'lqameLos  amia'xalasots'esa. 

Ha,    and  then    he  will  perform  the  TongasH        your  chief's  sou.       the  one  whom  we  praise, 
dance 

[To  page  631.] 
SONG  OF  THE  KILLER  WHALE.— HEILTSUQ  DIALECT. 
Amiaxalalaqai  ha'lx'ainr>x'.<na8'oqai  Lfi'LtsIstaiLElakuas'o  laxs  g'o'- 

I'raiHe  the  killer  whale  coming  up  in  the  house    real      in  the      good 

kwasovvawiisqai  he'mask-as. 

bouae  the  chief  real. 


THE    KWAKIUTL    INDIANS. 


731 


[To  page  631.] 

SONG  OF  THK  UAVEX. 

QaqiVm.    Qaqan  qii<|au,  <|a(|aii.  (|iu|an,  qaqii'  quqau. 
(^'aur-'staisElajj-ilaisk-asV*  <|owik-a8V». 

Siiariii;;  aroiiiul  real  ruvt'ii  rt'iil. 

Yri'yaqayalarnoxqoaso  qowilcas'o. 

KiiuwiiiK  to  obtuin  wealth  rnven  real. 

[To  page  631.] 
SE(;i{KT  .S()N(S. 
Ya'mFinr''X  ognii'yiyaha,  yu'inEnoX  ogfiiii'yiyaha. 

()  yioi  Hinall  |i<ior  iiiich  O  yuii  Hniall  piior  hiuh. 

IIIII'H  OIII^N 

llailoqosi'iiiEiif'X  ogiiii'yiyalia,  liailoqoa'mEiir'X  o|ifuii'yiyiiha. 

SgioakiTs  Hiiiall  iiik^h  to  iiic,  Hii«aker8  hiiiuII  oiich  to  iii«. 

[To  page  633.] 
i.r)KOALA  8<mu. 

O  O  A  o 


^  =  12G. 


-It: 


Ya 

A 


rnx 

O 


u. 


Ill" 


ye 


SI/ 

yii 


y*' 


ya 


-T^ 


ue 


qoa  •  yes 


._^ -^ -H- 

Lo  -  ki)a  -    nc 
A  A 


he 


ye        e 


:=-.p^t- 


#       - 


'^- 


-->— :^r_x 


-^ — 


hak  -  litis 


ha  -  iifit  -  niota 


sa  -  Ciiic  -  ncL  -  ko  -   a  -    ue 


ha 


afi        qe  -  ia  -   et     an  -   T-s         i,o  -  koa  -  ue         ii         he      lie    ye     e. 

[To  page  633] 

SONU   OF   THE   NUTtJA  I„VTI1   SOCIKTY. 


ff^ff 


732 


REroliT   OF   NATIONAL    MU8EUM,  1895. 


[To  page  633.] 

HONO  «M'   TIIK   MO'TCLATM    80CIF.TY. 

A  A 


i 


? 


T- 


r=-^-^= 


be        ha        ya  -  0       he      he        ya        ya  -  e        lie      he       hu       ya  -    e. 


^^^^^;^E^A 


[To  page  634.] 

S()N(i   OK   AAl'lAjK. 


Fink. 


ii^=3<_v^E3i 


E: 


— !k    —t 


Ha        yfi       ha    yii. 


Hii       ya      ha     yii 


nana        u        M     luu. 


-lit 

-4- 


« 4 — jr— i^fv-^-  .J.    '    ^ — • — #-T-* — « ■:^—i-ia     -■ 


hii       ya      iia  •  uu     u        \a     me.  ua  ■  iiu     u        Ll     uie      liu 

[To  page  634.] 

SONO    OK   lltNKMIX-. 


ya. 


Ha    -    iia  - 1  ya  i        a         na  ha       na  -  i  ya      ha       a       ua 

Clappiug.*?    C^Cffff.       "rf*?*    I  etc. 


ha       ua 


hil        nai        ya  ha        nai      yo 


:-T=q: 


ho        uo 


I 


he      ue      mix'ana 


^ 


:^q:rr=q- 


iiv ( \ — J — (__ J — — I — I 1- 


haa  uaL         wek         qua  -  ta      ma    - 


ha        na  -  i    yii 


♦  ♦  ♦      b*        * 
ii         ua  ha        na  -  i    ya        hii        ai 


a 
* 


1 


:i: 


:q: 


;4: 


:3=q_ii 


■^       ♦     b*       ♦  ♦  -*    b^ 
ha        na         a         ha        na  -  i    ya      ha      ua  -  i  yu 

^(^   ( 1 )  The  last  note  drawn  down  one  eight. 


— I 1 — I ^ -j y- 


ho     uo      ho. 


TIIK    KWAKIUTI-    INDIANS. 


733 


na 


no 


* 


^11 


ij 


itrt. 


[To  page  642.  | 

o 


lyi^^^-^^^^^m^^ 


Hu      iiii 


$ 


liil        hu 
O 


li.i      ho 
O  O 


lio       ho 
O 


ho 


\vi"k     mo 


i"u;    -  taq 


yu 


hu        Q(l 


he 


hu. 


The  tbllowiii}?  son;;  is  one  of  those  sun^'  by  iiicnibeis  durinjj  the 
initiation  cere  nonius  in  the  house: 


«> 


J  r-  88. 


,^_.^(- 


O 


-z:P:. 


LTirv" 


dtd 


A      -        ya      ytj    -      yu      yc 
liapid  heating. ^^^  etc. 

O  O 


feiisi 


yji 


O 


yu 

o        c 


\n: 


ho 


^ 


^ 


i=l^e^£! 


tiiq 


yu 


a        yo 


ya       yc 


ya 


y 


|^^^=i_l 


ii^^ 


m 


hu 


I.e   -  tci 


til 


l,o      v« 


yv 


>•«■• 


This  song  is  repeated  ad  injinitnm;  in  tl»e  repetitions  qnarters  lire 
beaten  right  through.  The  diincer  jumps  at  the  end  of  ea<!h  (juarter 
from  one  foot  to  the  other.  At  each  jump  he  lifts  one  hand  and  extends 
the  other  downward  and  baeliward. 

[To  page  656.] 
.SONG  OF  «LEEP. 

AiwoL  woxkua',  aiwoi.  woxkua'. 

oil  how  slcejiy  wti  arn!  oh  liow  Blceiiy  wo  arti! 

Ade    gugo'et    noL    g-amk"  aL  ts'Km   hixha'  ya!  Lag-ix-  txahla'uL 

Whenever     strikes  me         the  heat     of  licavcn  ya!        a^ain  comes 

dEm  wox  qa  s    nekc  Em  wox,  kua! 

(future)  sleep  to  the  hiisliaiid    of      sleep,      kua! 

AiwoL  woxkua',  aiwoL  woxkua' ! 

Oh  how  sleejiy  we  arc !  oh  how  sleejiy  wo  are ! 


T 


1. 

2. 
3. 

t. 
5. 
«. 

7. 

8. 

J). 
10. 
11. 
IL'. 

i;i. 

M. 
15. 
Ifi. 
17. 
18. 
lit. 
20. 
21. 
22. 
23. 

24. 


2(). 
27. 
28. 
29. 
30. 
31. 

32. 
33. 
34. 
35. 
36. 
37. 
3H. 
3i». 
40. 
41. 
42. 
43. 
44. 
45. 
46. 
47. 
48. 


LIST  OF  ILLUSTRATIONS. 

PLATES. 

Facing  page. 

Nisqa'  hfiwldn'ss  n^prcscnting  tho  wbitt-  owl 324 

MaHktt  of  tin-,  clan  Qaulia'du,  Ni8(|a' 326 

(iravo  uioiuiincnt  representing  tbc  hn'Xhok",  acreHtof  tbe  clan  LaxKOol'llio 

(^'o'nioy  no 336 

Copper  plate  with  design  reijresenting  the  hawk 344 

View  of  Fort  Rnpert,  looking  v.'; .^» ward,  Bhowing  blanket  posts  («,  h) 345 

Chief  holding  bis  coppisr 346 

Counting  blankets 348 

('ounting  blankets 348 

Chief  delivering  speech  at  festival 348 

Chief  delivering  speech  at  festival 348 

Cliief  holding  broken  copper 354 

("hieftainess  holding  broken  copper 354 

Imago  reju'esenting  the  rival  chief 356 

IIon.sepost8  reitresenting  aiiinials  holding  coppers 357 

Daneo  of  the  chief  of  tlie  Ilairnalino  clan 358 

Colnnnis  in  Fort  Ku]>ert 379 

Statue  rej)re8enting  the  killer  whale 381 

Statue  of  chief  selling  a  copper 390 

Statue  of  chief  breaking  a  copper 390 

Carved  dishes  used  by  the  Fort  Rupert  linlians 390 

Carved  di.sbes  used  by  the  Fort  Rupert  Indians 390 

Posts  in  house  of  Qoe'xsot'Onox 414 

Rock   carving   on    l,he   beach   at  Fort   Rupert,  rcTesenting  the  face  of 

HaxbaknrilauuXsi'wae 440 

Rock  carvings  on  beach  at  Fort  Rupert,  representing  the  si'a  monster 

la'k-im  and  a  number  of  small  faces 440 

Rock  carvings  on  beach  at  Fort  Rupert,  representing  a  series  of  faoes 440 

Rock  carvingson  beach  at  Fort  Rupert,  representing  aseriesof  human  faces.  440 

Tree  burial  in  Fort  K'upert 441 

Dance  of  the  lliVnuits'a 444 

lla'niats'a  coming  out  of  secret  room 446 

Masks  rei)ro8enting  BaxbiikuMlanuXsi'wae 447 

Raven  mask  and  ilicss  of  red  and  white  cedar  bark,  worn  by  the  HiVnuits'a 

of  the  Na  (i'oa(|ti"i(i 448 

I  )ress  of  Walas  Na'ne 4(57 

Tho  Noo  iilemala 469 

Mask  of  N nlmal 469 

Na'na<iaiialil  daneo 472 

The  Walas'axa' 477 

Wolf  mask 478 

Dancer  of  Mi'ila 484 

D'Kutsiii 491 

Paintings  on  the  sides  of  a  bedroom 496 

Painting  on  the  front  of  a  bedroom 496 

'Ihe  master  of  ceremonies,  Nu'xnemis,  and  his  speaker,  Ho'lelite 501 

Place  where  the  secret  meetings  of  the  winter  ceremonial  are  held 520 

Tho  rtiturn  of  tli-i  Ha'mats'a 528 

Tho  return  oi'  the  Ha'mats'a 594 

The  lla'mats'as  of  the  Koskinio  in  a  feast .'>95 

Lao'laxa  dance ^ (>26 

Mask  of  the  Nootka,  reprosonti.'  '  tho  Hi'uemix 634 

734 


THE    KWAKIUTL    INDIANS. 


735 


33(5 

3'14 

315 

346 

348 

348 

348 

348 

354 

354 

35fi 

357 

35« 

379 

381 

390 

390 

390 

390 

414 

410 

440 
440 
440 
441 
444 
446 
447 

448 

4(57 

469 

469 

472 

477 

478 

484 

491 

496 

49(i 

501 

5120 

528 

594 

595 

626 

634 


49, 
50, 
51, 


1. 

2. 
3. 
4. 
5. 
6. 

n 
1 . 

8. 

9. 
10. 
11. 
12. 
13. 
14. 
15. 
16. 
17. 
18. 
19. 
20. 
21. 
22. 
23. 
24. 
25. 
26. 
27. 
28. 
29. 
30. 
31. 
32. 
3.S. 
34. 
35. 
36. 
37. 
38. 
39. 
40. 
41. 
42 
44. 
45. 
46. 
47. 
48. 
49. 
50. 
51. 


Fooiug  page. 

Mftsks  of  the  Nootka 635 

Rattle  of  tho  Nootkiv. 635 

iload  riug  of  tbo  Tsa'y Cq,  Alb«irni 642 

TEXT  FIGURES. 

PoMt  ol  lilaii  Sl'tiiulac  of  tho  Niinkish  at  Alert  Hay 338 

Coppor  )>liitti 3(2 

(!o])i)or  plate - 343 

(."opper  plate 3;>4 

rotliilih  mask  of  tho  K>'kwr('kiiiii 357 

■  Miiiria,!y;o  lOiiBk  of  the  i.'a'Bq'cnfts 365 

(Jroinid  plan  of  Kwakiiitl  liouae. 3()7 

Klcvati.oii  and  Ho»!tion  of  Kwakiutl  houso 368 

A'iow  of  rear  part  of  house  in  Xuiota  wpc 370 

Wood  .arviiii;  Teprcet!ntin,tr  tiio  Siaiiil. 370 

Settoo,  with  carviiiff  rtjpro.seiJtiii;^  tho  Si'Hiii!. 37 1 

The  Sihinl 371 

Mask  roi>rcHi'Dting  tho  T8'o'iio<ioa 372 

Iloiusepost  ill  Xiiiiita's]H'  ropri'soiitin"^  tho  T.s'o'noijoa „ ..  372 

Mask  rcpnssontin^  Aik*a'a  yoliHajia 375 

House  front  of  tho  clan  (J-e'xsKin,  /.a'r.asiqoala 376 

Hoii.Ho  I'ront  of  the  e'asi  (T'l'fj-tlipini,  i.a'i,asi((oala 377 

lloii.si*  front  of  the  elan  (/•i'j;'il<iani,  Niinkiwh 378 

Statue  from  house  in  Xiimta'spe 37<) 

lloiiKepoHt  representing  a  Heal  ion 379 

Heraldic  coliiiiin  from  Xumta  spe 380 

Pctsts  in  the  house  of  tho  elan  (Ve'xsKni,  Na(|iVniji-iliHala 381 

I'ost  in  house  of  the  clan  (i'l  .\HKn\,  Na>;''«  .iig'ilinal.i 381 

Speaker's  statV 382 

Statue  of  speaker  talkiiiy  1o  tho  people 3!tO 

A'iew  of  the  village  of  .\iinita  spc ;}<)| 

l\)od  tray 392 

Seal  dish 392 

Seal  dish 392 

Seal  dish .'(93 

Detail  of  sea-lion  dish 393 

Canoe  ilish 394 

Canoi*  dish  with  Hea-lioi\  doHJi;!! 3<)1 

CaiKxi  ditih  witii  animal  design 394 

Side  of  box  drum  with  painted  desimi  r(  presenting  tho  eagle 395 

Post  of  I.e'Iaxa  in  .Xunita'Kpe 414 

Mask  rei»reseiiting  fj'a'nitalal  as  the  thunder  bird. 415 

Mask  re|)re8enting  ;)'a'nitalal 415 

Head  ring  of  {)'a'intalal <, 416 

Neck  ring  of  |)'a'intalal 416 

(i'l'sKxstahi,  ceremonial  box  lid 421 

and  43.  Itatons  used  by  assistants  of  singing  msistor 431 

Katciii     '   inging  niaster 432 

Ma  ton  nspreseuti.'.g  a  sea  lion „. 432 

Ilaton  rei)res(^iiting  a  stia  lion 432 

llaton  roi)resenting  a  sea  lion ,. 433 

Paton  lopresonting  a  sea  lion i33 

Baton  representing  a  sea  lion  or  killer  whale 434 

Paton  rejtresenting  a  sea  lion,  a  bear,  and  a  killer  wJuile 434 

Kattles  of  he'lig-a  representing  the  head  of  a  tiead  person 435 


r'nn 


736 


REPOHT   OF    NATIONAL    MUSEUM,  1895. 


I'     f 
M     ! 


52. 
53. 
54. 

55. 

56. 
57. 
58. 
59. 
60. 
61. 
62. 
63. 
64. 
65. 
66. 
67. 
68. 
69 
74. 
75. 

76. 

77. 

78. 

79. 

80. 

81. 

82. 

83. 

84. 

85. 

86. 

87. 

88. 

89. 

90. 

91. 

92. 

93. 

94. 

95. 

96. 

97. 

98. 

99. 
100. 
101. 
102. 

103. 
104. 
105. 
106. 
107. 


Rattle  of  luV liff "ii 

Rattle  of  lu>'lig*!i  ropresoutiug  a  biiiiiaii  face 

Rattle  of  liti'lig-a,  set  with  red  cedar  Lark,  representing  a  couventionali/od 

face 

Rattlo  of  hr'lig-a,  set  with  codar  bark,  representing  a  convi'iitionali/ed 

face 

Rattle  of  hfi'lig'a,  probably  of  Haida  manufacture 

Rattle  of  hc'lig-a 

Rattle  of  hc'lig-a 


Rattle  of  hc'lig-a 

Rattle  of  liv'lig-a ^ 

Rock  carving  at  Fort  Rupert 

1  )anco  of  the  hfi'niats'a 

Head  ring  of  ha'mats'ii,  ornamented  with  four  crosspieces 

Head  ring  of  ha'mats'a 

Head  ring  of  ha'mats'a 

Head  ring  of  ha'mats'a 

Head  ring  of  ha'mats'a 

Large  head  ring  of  ha'mats'a 

73.  Whistles  of  ha'mats'a 

Double  whistle,  with  four  voices 

Painting  on  the  front  of  a  ma'wil,  representing  the  face  of  Baxbaknfilanu- 

Xsl' wac , 

Mask  of  Qoa'cioaXnalanuXsi'waf',  set  with  feathers  and  red  cedar  bark.. 

Mask  of  BaxbakufilaiiuXsi'war',  set  with  red  cedar  bark 

Ho'.\hok"  mask  of  the  Na'(i'()at|toii 

Head  ring  of  ha'mats'a 

Head  ring  of  ha'mats'a 

Neck  ring  of  ha'mats'a 

Raven  mask 

First  head  ring  of  Xa'niats'amg'ilak" 

Second  head  ring  of  Xa'niats'amg'ilak" 

Third  head  ring  of  Xa'niats'amg-ilak" 

First  neck  ring  of  Xa'niats'amgnlak" 

.Second  neck  ring  of  Xa'niats'amg'ilak" 

Head  ling  worn  by  Xa'niats'amg-ilak"  in  feasts 

Neck  ring  worn  by  Xa'niats'amg'ilak"  in  feasts 

Htuid  ring  of  Xa'niats'amg'ihik" 

Neck  ring  of  Xa'niats'amg-ilak" 

First  head  ring  of  i,e.\.\a'lix*ilagri 

Seconil  head  ring  of  i.exx-a'lix-ilagii 

Head  ring  worn  by  i.e.wfi'lix-ilagii  in  feasts 

Neck  ring  of  Lex.va'lix'ilagM 

Rattle  of  k't'nqalai.ala 

Rattle  of  k'l'mialai-ala 

Head  ring  of  (I'o'minfxja 

Ila'mshanitses  nnisk 

Mask  of  ha'mshanitses 

Mask  of  ha'mshanitses,  representing  the  raven 

Mask  of  ha'mshamtses:  outer  mask,  the  sea  monster  laR-lm;  inner,  the 

killer  whale 

Mask  of  ha'mshamtses , 

Mask  of  ha'mshanitses 

Mask  of  ha'mshanitses 

Mask  of  ha'mshamtses,  representing  the  bear 

Mask  of  hamshamtses  with  movable  jaw  and  forohea'\ 


Tage. 
435 
436 

437 

437 
438 
438 
439 
440 
.440 
441 
442 
442 
443 
443 
443 
443 
444 
445 
445 

446 

447 
448 
449 
450 
450 
451 
451 
452 
452 
453 
453 
454 
454 
455 
455 
45f5 
457 
457 
4.58 
458 
462 
462 
463 
464 
4C5 
466 

467 
4t)8 
469 
470 
471 
472 


THE    KWAKIUTL   INDIANS. 


737 


Tago. 
ISfi 

■m 

137 

•i:!8 
t:w 

439 
440 
.     .440 
441 
.       442 
.       442 
.       443 
.       443 
.       443 
.       443 
444 
..       443 
..       445 


446 

447 

448 

44'.» 

450 

450 

451 

431 

452 

452 

433 

433 

454 

434 

433 

453 

43(; 

437 

437 

438 

458 

4tJ2 

462 

463 

464 

4^3 

466 


tho 


467 
468 
46!t 
470 
471 
472 


108.  Mask  of  ha'msliamtses 172 

10!).  .Mask  <il' bamsbauitBOH,  reprosontiiiK  the  raven 473 

110.  Mask  ofha'nisliaintses 473 

111.  Ht'ail  riiifi,  neck  rinjt,  and  arm  rin^s  of  bear  daiK'er 473 

112.  Head  rings  and  neck  ring  of  tbe  bear  dancer,  Koskinio 474 

113.  Laneo  of  Nii'linal 473 

114.  Lance  of  Nn'lnial 476 

113.  Lance  of  Nn'lnial 476 

116.  Clnb  of  Nn'lnjal 476 

117.  Mask  of  Xfi'lnial 477 

118.  Mask  of  Nnlnial 477 

1 19.  .Mask  of  Xfi  Inial 478 

120.  .Maskof  Nil  hnal 478 

121.  Maskof  Nil  Inial 478 

122.  Maskof Nn'linal 478 

123.  Mask  of  Nn'lnial 479 

124.  H(!ad  mask  of  NA'naiiaiialii,,  set  witb  bird  skins 179 

123.   Head  mask  of  Na'na<ianalii.,  set  witli  bird  skins 479 

126.  Head  mask  of  NanaiianiJii 480 

127.  Head  mask  of  Nfi'mKiaiialii. 481 

VIS.  Head  mask  of  Na'naiiaiialii,,  lejncsenting  tlie  lio  Xbok" 483 

129.  I'irst  bead  ring  of  Nenal^ats'efia 484 

130.  Second  bead  ring  of  Nr-nalaats'eiia 483 

131.  .Mask  of  Nenalaats'eiia 485 

132.  Head  ring  of  speaker  of  Nenalaats'eija 186 

133.  Neck  ring  of  Nenalaat8'e(|a 48(5 

i31.  Head  ring  and  neck  ring  of  Na'naiianalii 488 

.33.  Mask  of  bri'"niaa 489 

136.  Mask  of  salmon  dancer 490 

137.  Masks  o"  wasp  dancer 191 

138.  Mask  of  (^ob'.c 491 

139.  \Vliistloof(/<Vl«'ie 492 

140.  Wolf  masks  for  the  Waiiis'a  xa 493 

141.  Mask  of  Ts'o'noiioa 494 

142.  Mask  ofTsV.uo(ioa 495 

143.  Mask  of  Ts'o'noiioa 495 

144.  Mask  ofTs'o'noqoa 496 

145.  Mask  of  tbe  sea  monster  la  i<'ini 496 

146.  Head  ring  of  gbost  dancer 497 

'  '7.  Neck  ring  of  gbost  dancer 497 

Ib'ad  ring  of  glntst  dain'er 301 

.9.  Cbib  and  iirck  ringof  M("''ila 501 

.(».   Clajiiier  of  Me'ila ,302 

13K   Hi'ad  lings  of  him  inaij'a  of  tbe  i.a'i,asi(ioab» 502 

132.  N«!ck  ring  of  iiiii  niaifa 303 

153.  Carved  bead  used  in  tlie  t'o  X nit  dance 503 

154.  Carved  bead  used  in  tbe  t'oX  nit  dance .304 

153.  D'E'ntslq 506 

1.36.  Figure  representing  tbe  no'nr.Eing-ila .3(i7 

157.  Kigiires  reprcBcnting  a  pair  of  nDiii.i'.mg'ila ,308 

158.  Figure,  witb  movable  arms  jind  a  Itird  sitting  on  its  bead,  representing 

tbe  no'ni.icmgija 509 

159.  Hird  of  no'ni.Kmgila .309 

160.  Head  of  no'nT.Emgiia 310 

161.  Headdress  of  o'bila 510 

NAT  MUS  95 47 


i 


r' 


738  REPORT    OF    NATIONAL   MUSEUM,  1895. 

Pago. 

162.  Head  ring,  neck  ring,  and  whistle  of  tsV'K'ols .'ill 

163.  Head  ring  of  Hl'lis 511 

164.  Wtajjon  of  A'mlala 512 

165.  Small  slabs  of  wood  which  cao  sowed  to  the  body  of  the  hawl'iialai 513 

166.  Neck  ring  of  hawi'nalar. 514 

167.  lieltof  si'sim 514 

168.  Knife  of  hawl'nalar,,  representing  the  si'siiu. 515 

169.  Knife  of  hawi'nalaL,  representing  the  si'siiu, 515 

170.  Mask  of  XoaTxoe 516 

171.  Mask  of  Xoa'exoe 516 

172.  Rattle  of  XofiTxoe 516 

173.  Cedar  bark   blanket  of    Hai'alik'anar',  showing  llai  ulik-anar-  and  twj 

killer  whales,  painted  in  red 517 

174.  First  head  ring  of  Ilai'alik'anae 517 

175.  First  neck  ring  of  Ilai'alik'anae 518 

176.  Seeond  head  ring  of  Ilai'alik'ana." .520 

177.  Third  head  ring  of  Haialik-anaO 520 

178.  First  head  ring  of  Hai'alik'auae 521 

179.  Second  head  ring  of  Hai'alik'auae 522 

ISO.  Neck  ring  of  llaialik-auaf- .523 

181.  Head  ring  of  Ilai'alik'auaf' 524 

182.  Xeck  ring  of  Shaman,  made  of  red  cedar  bark 525 

183.  Head  ring  of  wa'tanKni 525 

184.  Head  ring  of  the  chief  of  the  killer  whale  socii^ty • .526 

185.  Head  ring  of  (iar''(]ntsa 527 

18G.  Head  ring  of  one  who  is  adniitt<-'d  to  the  winter  eeremonial  for  the  liist 

time 527 

187.  Neckringot'one  who  is  admitted  to  the  winter  ceremonial  forthe  lirsttime.  528 

188.  The  return  of  the  novice !>95 

189.  Koslvin\o  whirring  stick 611 

190.  Raven  rattle 623 

191.  Raven  rattle 624 

192.  i.Mo'laxa  mask  representing  the  deer 625 

193.  .Mask  of  NO'mas 626 

194.  Lao'laxa  n\asks  representing  seven  different  speakers 627 

195.  i.ao'laxa  mask  re])resentingthe  killer  whale 62H 

196.  Raven  mi,i»k  and  whistle 629 

197.  I.ao'laxa  double  mask  representing  tiie  snii 630 

198.  Mask  of  the  Kootka 635 

199.  Head  ring  of  the  tsa'yOfi 642 

200.  Mask  of  tlie  S'a'lpsta 650 

201.  Headdress  of  ohtla' 651 

202.  Part  of  a  headdress  repr"8enting  the  olala' t)52 

203.  Part  of  a  headdress  repn  senting  the  olala' 6.52 

20'!.  Wood  car'ring  rejiresenting  the  olala' 653 

205.  Olala'  whistle 654 

206.  Olala' wliistle  654 

207.  Olala'  whistle 654 

208.  Head  ring  of  ine'ila 655 

209.  Rattle  representing  the  bear 656 

210.  Rattle  with  design  rejiresenting  the  killer  whale 657 

211.  Rattle («>< 

212.  Rattle 058 

213.  Wooden  rattle  representing  a  shell 659 

214.  Mask  representing  the  8\)irit  of  sleejt 659 

215.  Mask  rci>resenting  the  cold 660| 


Pago. 

511 

511 

512 

lalai 513 

514 

514 

515 

515 

516 

51B 

516 

iO   and  twj 

517 

517 

518 

520 

520 

521 

522 

523 

524 

525 

525 

.  .• 526 

527 

for  tlio  ili'Ht 

527 

e  lirsttinif.  528 

595 

611 

623 

624 

625 

62(') 

627 

62H 

620 

630 

635 

642 

650 

651 

652 

652 

653 

654 

654 

65 1 

655 

656 

657 

, 65H 

658 

659 

659 

660 


